annotate summa/latin/sth2022.html @ 125:183bfdf5ca5c

catch up through FS_vi A108
author ht
date Sat, 10 Sep 2022 10:03:58 +0000
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1 <?xml version="1.0" encoding="UTF-8"?>
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2 <!DOCTYPE html
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3 PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "file:///c:/C64/usr/local/share/lib/xml/xhtml1-transitional.dtd">
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4 <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA" lang="LA">
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5 <head>
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9 <meta content="text/javascript" http-equiv="Content-Script-Type"/>
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10 <meta content="Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" name="keywords"/>
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11 <meta content="Latin" name="language"/>
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13 <meta content="ealarcon@unav.es" name="owner"/>
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14 <meta content="Enrique Alarcón" name="author"/>
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15 <meta content="" name="abstract"/>
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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, Iª-IIae q.
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19 22-25</title>
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20 </head>
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21 <body><a href="http://www.corpusthomisticum.org/"/><div class="tres">CORPUS THOMISTICUM</div><div class="uno">Sancti Thomae de Aquino</div><div class="uno">Summa Theologiae</div><div class="dos">prima pars secundae partis a quaestione XXII ad
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22 XXV</div><div class="centro">
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23 <table summary="Imago" align="center">
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24 <tr>
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25 <th><img align="middle" alt="Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)" border="0" height="190" width="275" src="icons/fugit190.jpg"/></th>
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26 </tr>
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27 </table>
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28 <br/>
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29 <span class="tres">Textum Leoninum Romae 1891 editum<br/>
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30 ac automato translatum a Roberto Busa SJ in taenias
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31 magneticas<br/>
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32 denuo recognovit Enrique Alarcón atque instruxit<br/>
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33 <br/></span><br/>
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34 <hr/>
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35 <br/>
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36 <p><a href="sth2006.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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37 <a href="sth2026.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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38 <script type="text/javascript" language="JavaScript">
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39 //
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40 &lt;!--
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41 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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134 document.write('&lt;OPTION VALUE="#34599"&gt;I&amp;ordf;-IIae q. 24 a. 4 ad 3');
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135 document.write('&lt;OPTION VALUE="#34600"&gt;I&amp;ordf;-IIae q. 25 pr.');
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136 document.write('&lt;OPTION VALUE="#34601"&gt;I&amp;ordf;-IIae q. 25 a. 1 arg. 1');
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137 document.write('&lt;OPTION VALUE="#34602"&gt;I&amp;ordf;-IIae q. 25 a. 1 arg. 2');
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138 document.write('&lt;OPTION VALUE="#34603"&gt;I&amp;ordf;-IIae q. 25 a. 1 arg. 3');
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139 document.write('&lt;OPTION VALUE="#34604"&gt;I&amp;ordf;-IIae q. 25 a. 1 s. c.');
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140 document.write('&lt;OPTION VALUE="#34605"&gt;I&amp;ordf;-IIae q. 25 a. 1 co.');
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141 document.write('&lt;OPTION VALUE="#34606"&gt;I&amp;ordf;-IIae q. 25 a. 1 ad 1');
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142 document.write('&lt;OPTION VALUE="#34607"&gt;I&amp;ordf;-IIae q. 25 a. 1 ad 2');
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143 document.write('&lt;OPTION VALUE="#34608"&gt;I&amp;ordf;-IIae q. 25 a. 1 ad 3');
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144 document.write('&lt;OPTION VALUE="#34609"&gt;I&amp;ordf;-IIae q. 25 a. 2 arg. 1');
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145 document.write('&lt;OPTION VALUE="#34610"&gt;I&amp;ordf;-IIae q. 25 a. 2 arg. 2');
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146 document.write('&lt;OPTION VALUE="#34611"&gt;I&amp;ordf;-IIae q. 25 a. 2 arg. 3');
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147 document.write('&lt;OPTION VALUE="#34612"&gt;I&amp;ordf;-IIae q. 25 a. 2 s. c.');
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148 document.write('&lt;OPTION VALUE="#34613"&gt;I&amp;ordf;-IIae q. 25 a. 2 co.');
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149 document.write('&lt;OPTION VALUE="#34614"&gt;I&amp;ordf;-IIae q. 25 a. 2 ad 1');
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150 document.write('&lt;OPTION VALUE="#34615"&gt;I&amp;ordf;-IIae q. 25 a. 2 ad 2');
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151 document.write('&lt;OPTION VALUE="#34616"&gt;I&amp;ordf;-IIae q. 25 a. 2 ad 3');
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152 document.write('&lt;OPTION VALUE="#34617"&gt;I&amp;ordf;-IIae q. 25 a. 3 arg. 1');
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153 document.write('&lt;OPTION VALUE="#34618"&gt;I&amp;ordf;-IIae q. 25 a. 3 arg. 2');
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154 document.write('&lt;OPTION VALUE="#34619"&gt;I&amp;ordf;-IIae q. 25 a. 3 arg. 3');
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155 document.write('&lt;OPTION VALUE="#34620"&gt;I&amp;ordf;-IIae q. 25 a. 3 s. c.');
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156 document.write('&lt;OPTION VALUE="#34621"&gt;I&amp;ordf;-IIae q. 25 a. 3 co.');
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157 document.write('&lt;OPTION VALUE="#34622"&gt;I&amp;ordf;-IIae q. 25 a. 3 ad 1');
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158 document.write('&lt;OPTION VALUE="#34623"&gt;I&amp;ordf;-IIae q. 25 a. 3 ad 2');
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159 document.write('&lt;OPTION VALUE="#34624"&gt;I&amp;ordf;-IIae q. 25 a. 3 ad 3');
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160 document.write('&lt;OPTION VALUE="#34625"&gt;I&amp;ordf;-IIae q. 25 a. 4 arg. 1');
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161 document.write('&lt;OPTION VALUE="#34626"&gt;I&amp;ordf;-IIae q. 25 a. 4 arg. 2');
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162 document.write('&lt;OPTION VALUE="#34627"&gt;I&amp;ordf;-IIae q. 25 a. 4 arg. 3');
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163 document.write('&lt;OPTION VALUE="#34628"&gt;I&amp;ordf;-IIae q. 25 a. 4 s. c.');
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164 document.write('&lt;OPTION VALUE="#34629"&gt;I&amp;ordf;-IIae q. 25 a. 4 co.');
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165 document.write('&lt;OPTION VALUE="#34630"&gt;I&amp;ordf;-IIae q. 25 a. 4 ad 1');
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166 document.write('&lt;OPTION VALUE="#34631"&gt;I&amp;ordf;-IIae q. 25 a. 4 ad 2');
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167 document.write('&lt;OPTION VALUE="#34632"&gt;I&amp;ordf;-IIae q. 25 a. 4 ad 3');
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168 document.write('&lt;\/SELECT&gt;');
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169 document.write('&lt;BR&gt;&lt;BR&gt;');
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170 document.write('&lt;INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()"&gt;');
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171 document.write('&lt;\/FORM&gt;');
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172 // --&gt;
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173 //
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174 </script><br/>
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175 <hr/>
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176 <br/></div><div class="q" id="q22"><h2>Quaestio 22</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 22 pr."><a name="34515"><span class="ref">[34515]
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177 Iª-IIae q. 22 pr.</span></a> Post hoc considerandum est de
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178 passionibus animae, et primo, in generali; secundo, in speciali. In
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179 generali autem, quatuor occurrunt circa eas consideranda, primo
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180 quidem, de subiecto earum; secundo, de differentia earum; tertio,
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181 de comparatione earum ad invicem; quarto, de malitia et bonitate
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182 ipsarum. Circa primum quaeruntur tria. Primo, utrum aliqua passio
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183 sit in anima. Secundo, utrum magis in parte appetitiva quam in
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184 apprehensiva. Tertio, utrum magis sit in appetitu sensitivo quam
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185 intellectivo, qui dicitur voluntas.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 22 a. 1 arg. 1"><a name="34516"><span class="ref">[34516] Iª-IIae q. 22 a. 1 arg. 1</span></a> Ad primum
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186 sic proceditur. Videtur quod nulla passio sit in anima. Pati enim
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187 est proprium materiae. Sed anima non est composita ex materia et
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188 forma, ut in primo habitum est. Ergo nulla passio est in anima.</p><p title="I-II q. 22 a. 1 arg. 2"><a name="34517"><span class="ref">[34517] Iª-IIae q. 22 a. 1 arg. 2</span></a> Praeterea,
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189 passio est motus, ut dicitur in III Physic. Sed anima non movetur,
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190 ut probatur in I de anima. Ergo passio non est in anima.</p><p title="I-II q. 22 a. 1 arg. 3"><a name="34518"><span class="ref">[34518] Iª-IIae q. 22 a. 1 arg. 3</span></a> Praeterea,
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191 passio est via in corruptionem, nam omnis passio, magis facta,
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192 abiicit a substantia, ut dicitur in libro topicorum. Sed anima est
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193 incorruptibilis. Ergo nulla passio est in anima.</p><p title="I-II q. 22 a. 1 s. c."><a name="34519"><span class="ref">[34519] Iª-IIae q. 22 a. 1 s. c.</span></a> Sed contra
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194 est quod apostolus dicit, ad Rom. VII, <i>cum essemus in carne,
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195 passiones peccatorum, quae per legem erant, operabantur in membris
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196 nostris</i>. Peccata autem sunt proprie in anima. Ergo et
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197 passiones, quae dicuntur peccatorum, sunt in anima.</p><p title="I-II q. 22 a. 1 co."><a name="34520"><span class="ref">[34520] Iª-IIae q. 22 a. 1 co.</span></a> Respondeo
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198 dicendum quod pati dicitur tripliciter. Uno modo, communiter,
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199 secundum quod omne recipere est pati, etiam si nihil abiiciatur a
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200 re, sicut si dicatur aerem pati, quando illuminatur. Hoc autem
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201 magis proprie est perfici, quam pati. Alio modo dicitur pati
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202 proprie, quando aliquid recipitur cum alterius abiectione. Sed hoc
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203 contingit dupliciter. Quandoque enim abiicitur id quod non est
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204 conveniens rei, sicut cum corpus animalis sanatur, dicitur pati,
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205 quia recipit sanitatem, aegritudine abiecta. Alio modo, quando e
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206 converso contingit, sicut aegrotare dicitur pati, quia recipitur
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207 infirmitas, sanitate abiecta. Et hic est propriissimus modus
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208 passionis. Nam pati dicitur ex eo quod aliquid trahitur ad agentem,
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209 quod autem recedit ab eo quod est sibi conveniens, maxime videtur
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210 ad aliud trahi. Et similiter in I de Generat. dicitur quod, quando
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211 ex ignobiliori generatur nobilius, est generatio simpliciter, et
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212 corruptio secundum quid, e converso autem quando ex nobiliori
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213 ignobilius generatur. Et his tribus modis contingit esse in anima
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214 passionem. Nam secundum receptionem tantum dicitur quod sentire et
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215 intelligere est quoddam pati. Passio autem cum abiectione non est
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216 nisi secundum transmutationem corporalem, unde passio proprie dicta
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217 non potest competere animae nisi per accidens, inquantum scilicet
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218 compositum patitur. Sed et in hoc est diversitas, nam quando
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219 huiusmodi transmutatio fit in deterius, magis proprie habet
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220 rationem passionis, quam quando fit in melius. Unde tristitia magis
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221 proprie est passio quam laetitia.</p><p title="I-II q. 22 a. 1 ad 1"><a name="34521"><span class="ref">[34521] Iª-IIae q. 22 a. 1 ad 1</span></a> Ad primum
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222 igitur dicendum quod pati, secundum quod est cum abiectione et
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223 transmutatione, proprium est materiae, unde non invenitur nisi in
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224 compositis ex materia et forma. Sed pati prout importat receptionem
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225 solam, non est necessarium quod sit materiae, sed potest esse
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226 cuiuscumque existentis in potentia. Anima autem, etsi non sit
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227 composita ex materia et forma, habet tamen aliquid potentialitatis,
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228 secundum quam convenit sibi recipere et pati, secundum quod
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229 intelligere pati est, ut dicitur in III de anima.</p><p title="I-II q. 22 a. 1 ad 2"><a name="34522"><span class="ref">[34522] Iª-IIae q. 22 a. 1 ad 2</span></a> Ad secundum
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230 dicendum quod pati et moveri, etsi non conveniat animae per se,
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231 convenit tamen ei per accidens, ut in I de anima dicitur.</p><p title="I-II q. 22 a. 1 ad 3"><a name="34523"><span class="ref">[34523] Iª-IIae q. 22 a. 1 ad 3</span></a> Ad tertium
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232 dicendum quod ratio illa procedit de passione quae est cum
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233 transmutatione ad deterius. Et huiusmodi passio animae convenire
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234 non potest nisi per accidens, per se autem convenit composito, quod
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235 est corruptibile.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 22 a. 2 arg. 1"><a name="34524"><span class="ref">[34524] Iª-IIae q. 22 a. 2 arg. 1</span></a> Ad secundum
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236 sic proceditur. Videtur quod passio magis sit in parte animae
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237 apprehensiva quam in parte appetitiva. Quod enim est primum in
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238 quolibet genere videtur esse maximum eorum quae sunt in genere
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239 illo, et causa aliorum, ut dicitur in II Metaphys. Sed passio prius
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240 invenitur in parte apprehensiva quam in parte appetitiva, non enim
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241 patitur pars appetitiva, nisi passione praecedente in parte
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242 apprehensiva. Ergo passio est magis in parte apprehensiva quam in
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243 parte appetitiva.</p><p title="I-II q. 22 a. 2 arg. 2"><a name="34525"><span class="ref">[34525] Iª-IIae q. 22 a. 2 arg. 2</span></a> Praeterea,
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244 quod est magis activum, videtur esse minus passivum, actio enim
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245 passioni opponitur. Sed pars appetitiva est magis activa quam pars
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246 apprehensiva. Ergo videtur quod in parte apprehensiva magis sit
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247 passio.</p><p title="I-II q. 22 a. 2 arg. 3"><a name="34526"><span class="ref">[34526] Iª-IIae q. 22 a. 2 arg. 3</span></a> Praeterea,
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248 sicut appetitus sensitivus est virtus in organo corporali, ita et
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249 vis apprehensiva sensitiva. Sed passio animae fit, proprie
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250 loquendo, secundum transmutationem corporalem. Ergo non magis est
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251 passio in parte appetitiva sensitiva quam in apprehensiva
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252 sensitiva.</p><p title="I-II q. 22 a. 2 s. c."><a name="34527"><span class="ref">[34527] Iª-IIae q. 22 a. 2 s. c.</span></a> Sed contra
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253 est quod Augustinus dicit, in IX de Civ. Dei, quod <i>motus animi,
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254 quos Graeci pathe, nostri autem quidam, sicut Cicero,
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255 perturbationes, quidam affectiones vel affectus, quidam vero, sicut
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256 in Graeco habetur, expressius passiones vocant</i>. Ex quo patet
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257 quod passiones animae sunt idem quod affectiones. Sed affectiones
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258 manifeste pertinent ad partem appetitivam, et non ad apprehensivam.
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259 Ergo et passiones magis sunt in appetitiva quam in
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260 apprehensiva.</p><p title="I-II q. 22 a. 2 co."><a name="34528"><span class="ref">[34528] Iª-IIae q. 22 a. 2 co.</span></a> Respondeo
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261 dicendum quod, sicut iam dictum est, in nomine passionis importatur
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262 quod patiens trahatur ad id quod est agentis. Magis autem trahitur
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263 anima ad rem per vim appetitivam quam per vim apprehensivam. Nam
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264 per vim appetitivam anima habet ordinem ad ipsas res, prout in
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265 seipsis sunt, unde philosophus dicit, in VI Metaphys., quod bonum
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266 et malum, quae sunt obiecta appetitivae potentiae, sunt in ipsis
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267 rebus. Vis autem apprehensiva non trahitur ad rem, secundum quod in
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268 seipsa est; sed cognoscit eam secundum intentionem rei, quam in se
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269 habet vel recipit secundum proprium modum. Unde et ibidem dicitur
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270 quod verum et falsum, quae ad cognitionem pertinent, non sunt in
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271 rebus, sed in mente. Unde patet quod ratio passionis magis
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272 invenitur in parte appetitiva quam in parte apprehensiva.</p><p title="I-II q. 22 a. 2 ad 1"><a name="34529"><span class="ref">[34529] Iª-IIae q. 22 a. 2 ad 1</span></a> Ad primum
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273 ergo dicendum quod e contrario se habet in his quae pertinent ad
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274 perfectionem, et in his quae pertinent ad defectum. Nam in his quae
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275 ad perfectionem pertinent, attenditur intensio per accessum ad unum
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276 primum principium, cui quanto est aliquid propinquius, tanto est
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277 magis intensum, sicut intensio lucidi attenditur per accessum ad
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278 aliquid summe lucidum, cui quanto aliquid magis appropinquat, tanto
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279 est magis lucidum. Sed in his quae ad defectum pertinent,
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280 attenditur intensio non per accessum ad aliquod summum, sed per
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281 recessum a perfecto, quia in hoc ratio privationis et defectus
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282 consistit. Et ideo quanto minus recedit a primo, tanto est minus
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283 intensum, et propter hoc, in principio semper invenitur parvus
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284 defectus, qui postea procedendo magis multiplicatur. Passio autem
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285 ad defectum pertinet, quia est alicuius secundum quod est in
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286 potentia. Unde in his quae appropinquant primo perfecto, scilicet
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287 Deo, invenitur parum de ratione potentiae et passionis, in aliis
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288 autem consequenter, plus. Et sic etiam in priori vi animae,
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289 scilicet apprehensiva, invenitur minus de ratione passionis.</p><p title="I-II q. 22 a. 2 ad 2"><a name="34530"><span class="ref">[34530] Iª-IIae q. 22 a. 2 ad 2</span></a> Ad secundum
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290 dicendum quod vis appetitiva dicitur esse magis activa, quia est
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291 magis principium exterioris actus. Et hoc habet ex hoc ipso ex quo
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292 habet quod sit magis passiva, scilicet ex hoc quod habet ordinem ad
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293 rem ut est in seipsa, per actionem enim exteriorem pervenimus ad
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294 consequendas res.</p><p title="I-II q. 22 a. 2 ad 3"><a name="34531"><span class="ref">[34531] Iª-IIae q. 22 a. 2 ad 3</span></a> Ad tertium
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295 dicendum quod, sicut in primo dictum est, dupliciter organum animae
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296 potest transmutari. Uno modo, transmutatione spirituali, secundum
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297 quod recipit intentionem rei. Et hoc per se invenitur in actu
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298 apprehensivae virtutis sensitivae, sicut oculus immutatur a
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299 visibili, non ita quod coloretur, sed ita quod recipiat intentionem
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300 coloris. Est autem alia naturalis transmutatio organi, prout
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301 organum transmutatur quantum ad suam naturalem dispositionem, puta
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302 quod calefit aut infrigidatur, vel alio simili modo transmutatur.
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303 Et huiusmodi transmutatio per accidens se habet ad actum
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304 apprehensivae virtutis sensitivae, puta cum oculus fatigatur ex
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305 forti intuitu, vel dissolvitur ex vehementia visibilis. Sed ad
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306 actum appetitus sensitivi per se ordinatur huiusmodi transmutatio,
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307 unde in definitione motuum appetitivae partis, materialiter ponitur
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308 aliqua naturalis transmutatio organi; sicut dicitur quod ira est
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309 accensio sanguinis circa cor. Unde patet quod ratio passionis magis
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310 invenitur in actu sensitivae virtutis appetitivae, quam in actu
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311 sensitivae virtutis apprehensivae, licet utraque sit actus organi
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312 corporalis.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 22 a. 3 arg. 1"><a name="34532"><span class="ref">[34532] Iª-IIae q. 22 a. 3 arg. 1</span></a> Ad tertium
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313 sic proceditur. Videtur quod passio non magis sit in appetitu
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314 sensitivo quam in appetitu intellectivo. Dicit enim Dionysius, II
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315 cap. de Div. Nom., quod <i>Hierotheus ex quadam est doctus
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316 diviniore inspiratione, non solum discens, sed etiam patiens
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317 divina</i>. Sed passio divinorum non potest pertinere ad appetitum
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318 sensitivum, cuius obiectum est bonum sensibile. Ergo passio est in
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319 appetitu intellectivo, sicut et in sensitivo.</p><p title="I-II q. 22 a. 3 arg. 2"><a name="34533"><span class="ref">[34533] Iª-IIae q. 22 a. 3 arg. 2</span></a> Praeterea,
28
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320 quanto activum est potentius, tanto passio est fortior. Sed
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321 obiectum appetitus intellectivi, quod est bonum universale, est
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322 potentius activum quam obiectum appetitus sensitivi, quod est bonum
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323 particulare. Ergo ratio passionis magis invenitur in appetitu
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324 intellectivo quam in appetitu sensitivo.</p><p title="I-II q. 22 a. 3 arg. 3"><a name="34534"><span class="ref">[34534] Iª-IIae q. 22 a. 3 arg. 3</span></a> Praeterea,
28
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325 gaudium et amor passiones quaedam esse dicuntur. Sed haec
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326 inveniuntur in appetitu intellectivo, et non solum in sensitivo,
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327 alioquin non attribuerentur in Scripturis Deo et Angelis. Ergo
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328 passiones non magis sunt in appetitu sensitivo quam in
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329 intellectivo.</p><p title="I-II q. 22 a. 3 s. c."><a name="34535"><span class="ref">[34535] Iª-IIae q. 22 a. 3 s. c.</span></a> Sed contra
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330 est quod dicit Damascenus, in II libro, describens animales
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331 passiones, <i>passio est motus appetitivae virtutis sensibilis in
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332 imaginatione boni vel mali. Et aliter, passio est motus
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333 irrationalis animae per suspicionem boni vel mali</i>.</p><p title="I-II q. 22 a. 3 co."><a name="34536"><span class="ref">[34536] Iª-IIae q. 22 a. 3 co.</span></a> Respondeo
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334 dicendum quod, sicut iam dictum est, passio proprie invenitur ubi
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335 est transmutatio corporalis. Quae quidem invenitur in actibus
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336 appetitus sensitivi; et non solum spiritualis, sicut est in
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337 apprehensione sensitiva, sed etiam naturalis. In actu autem
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338 appetitus intellectivi non requiritur aliqua transmutatio
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339 corporalis, quia huiusmodi appetitus non est virtus alicuius
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340 organi. Unde patet quod ratio passionis magis proprie invenitur in
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341 actu appetitus sensitivi quam intellectivi; ut etiam patet per
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342 definitiones Damasceni inductas.</p><p title="I-II q. 22 a. 3 ad 1"><a name="34537"><span class="ref">[34537] Iª-IIae q. 22 a. 3 ad 1</span></a> Ad primum
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343 ergo dicendum quod passio divinorum ibi dicitur affectio ad divina,
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344 et coniunctio ad ipsa per amorem, quod tamen fit sine
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345 transmutatione corporali.</p><p title="I-II q. 22 a. 3 ad 2"><a name="34538"><span class="ref">[34538] Iª-IIae q. 22 a. 3 ad 2</span></a> Ad secundum
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346 dicendum quod magnitudo passionis non solum dependet ex virtute
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347 agentis, sed etiam ex passibilitate patientis, quia quae sunt bene
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348 passibilia, multum patiuntur etiam a parvis activis. Licet ergo
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349 obiectum appetitus intellectivi sit magis activum quam obiectum
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350 appetitus sensitivi, tamen appetitus sensitivus est magis
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351 passivus.</p><p title="I-II q. 22 a. 3 ad 3"><a name="34539"><span class="ref">[34539] Iª-IIae q. 22 a. 3 ad 3</span></a> Ad tertium
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352 dicendum quod amor et gaudium et alia huiusmodi, cum attribuuntur
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353 Deo vel Angelis, aut hominibus secundum appetitum intellectivum,
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354 significant simplicem actum voluntatis cum similitudine effectus,
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355 absque passione. Unde dicit Augustinus, IX de Civ. Dei, <i>sancti
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356 Angeli et sine ira puniunt et sine miseriae compassione subveniunt.
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357 Et tamen, istarum nomina passionum, consuetudine locutionis
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358 humanae, etiam in eos usurpantur, propter quandam operum
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359 similitudinem, non propter affectionum infirmitatem</i>.</p></div></div><div class="q" id="q23"><h2>Quaestio 23</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 23 pr."><a name="34540"><span class="ref">[34540]
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360 Iª-IIae q. 23 pr.</span></a> Deinde considerandum est de
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361 passionum differentia ad invicem. Et circa hoc quaeruntur quatuor.
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362 Primo, utrum passiones quae sunt in concupiscibili, sint diversae
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363 ab his quae sunt in irascibili. Secundo, utrum contrarietas
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364 passionum irascibili sit secundum contrarietatem boni et mali.
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365 Tertio, utrum sit aliqua passio non habens contrarium. Quarto,
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366 utrum sint aliquae passiones differentes specie, in eadem potentia,
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367 non contrariae ad invicem.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 23 a. 1 arg. 1"><a name="34541"><span class="ref">[34541] Iª-IIae q. 23 a. 1 arg. 1</span></a> Ad primum
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368 sic proceditur. Videtur quod passiones eaedem sint in irascibili et
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369 in concupiscibili. Dicit enim philosophus, in II Ethic., quod
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370 passiones animae sunt quas sequitur gaudium et tristitia. Sed
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371 gaudium et tristitia sunt in concupiscibili. Ergo omnes passiones
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372 sunt in concupiscibili. Non ergo sunt aliae in irascibili, et aliae
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373 in concupiscibili.</p><p title="I-II q. 23 a. 1 arg. 2"><a name="34542"><span class="ref">[34542] Iª-IIae q. 23 a. 1 arg. 2</span></a> Praeterea,
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374 Matth. XIII, super illud, <i>simile est regnum caelorum
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375 fermento</i> etc., dicit Glossa Hieronymi, <i>in ratione
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376 possideamus prudentiam, in irascibili odium vitiorum, in
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377 concupiscibili desiderium virtutum</i>. Sed odium est in
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378 concupiscibili, sicut et amor, cui contrariatur, ut dicitur in II
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379 Topic. Ergo eadem passio est in concupiscibili et irascibili.</p><p title="I-II q. 23 a. 1 arg. 3"><a name="34543"><span class="ref">[34543] Iª-IIae q. 23 a. 1 arg. 3</span></a> Praeterea,
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380 passiones et actus differunt specie secundum obiecta. Sed passionum
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381 irascibilis et concupiscibilis eadem obiecta sunt, scilicet bonum
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382 et malum. Ergo eaedem sunt passiones irascibilis et
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383 concupiscibilis.</p><p title="I-II q. 23 a. 1 s. c."><a name="34544"><span class="ref">[34544] Iª-IIae q. 23 a. 1 s. c.</span></a> Sed contra,
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384 diversarum potentiarum actus sunt specie diversi, sicut videre et
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385 audire. Sed irascibilis et concupiscibilis sunt duae potentiae
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386 dividentes appetitum sensitivum, ut in primo dictum est. Ergo, cum
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387 passiones sint motus appetitus sensitivi, ut supra dictum est,
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388 passiones quae sunt in irascibili, erunt aliae secundum speciem a
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389 passionibus quae sunt in concupiscibili.</p><p title="I-II q. 23 a. 1 co."><a name="34545"><span class="ref">[34545] Iª-IIae q. 23 a. 1 co.</span></a> Respondeo
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390 dicendum quod passiones quae sunt in irascibili et in
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391 concupiscibili, differunt specie. Cum enim diversae potentiae
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392 habeant diversa obiecta, ut in primo dictum est, necesse est quod
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393 passiones diversarum potentiarum ad diversa obiecta referantur.
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394 Unde multo magis passiones diversarum potentiarum specie differunt,
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395 maior enim differentia obiecti requiritur ad diversificandam
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396 speciem potentiarum, quam ad diversificandam speciem passionum vel
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397 actuum. Sicut enim in naturalibus diversitas generis consequitur
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398 diversitatem potentiae materiae, diversitas autem speciei
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399 diversitatem formae in eadem materia; ita in actibus animae, actus
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400 ad diversas potentias pertinentes, sunt non solum specie, sed etiam
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401 genere diversi; actus autem vel passiones respicientes diversa
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402 obiecta specialia comprehensa sub uno communi obiecto unius
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403 potentiae, differunt sicut species illius generis. Ad cognoscendum
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404 ergo quae passiones sint in irascibili, et quae in concupiscibili,
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405 oportet assumere obiectum utriusque potentiae. Dictum est autem in
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406 primo quod obiectum potentiae concupiscibilis est bonum vel malum
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407 sensibile simpliciter acceptum, quod est delectabile vel dolorosum.
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408 Sed quia necesse est quod interdum anima difficultatem vel pugnam
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409 patiatur in adipiscendo aliquod huiusmodi bonum, vel fugiendo
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410 aliquod huiusmodi malum, inquantum hoc est quodammodo elevatum
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411 supra facilem potestatem animalis; ideo ipsum bonum vel malum,
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412 secundum quod habet rationem ardui vel difficilis, est obiectum
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413 irascibilis. Quaecumque ergo passiones respiciunt absolute bonum
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414 vel malum, pertinent ad concupiscibilem; ut gaudium, tristitia,
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415 amor, odium, et similia. Quaecumque vero passiones respiciunt bonum
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416 vel malum sub ratione ardui, prout est aliquid adipiscibile vel
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417 fugibile cum aliqua difficultate, pertinent ad irascibilem; ut
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418 audacia, timor, spes, et huiusmodi.</p><p title="I-II q. 23 a. 1 ad 1"><a name="34546"><span class="ref">[34546] Iª-IIae q. 23 a. 1 ad 1</span></a> Ad primum
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419 ergo dicendum quod, sicut in primo dictum est, ad hoc vis
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420 irascibilis data est animalibus, ut tollantur impedimenta quibus
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421 concupiscibilis in suum obiectum tendere prohibetur, vel propter
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422 difficultatem boni adipiscendi, vel propter difficultatem mali
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423 superandi. Et ideo passiones irascibilis omnes terminantur ad
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424 passiones concupiscibilis. Et secundum hoc, etiam passiones quae
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425 sunt in irascibili, consequitur gaudium et tristitia, quae sunt in
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426 concupiscibili.</p><p title="I-II q. 23 a. 1 ad 2"><a name="34547"><span class="ref">[34547] Iª-IIae q. 23 a. 1 ad 2</span></a> Ad secundum
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427 dicendum quod odium vitiorum attribuit Hieronymus irascibili, non
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428 propter rationem odii, quae proprie competit concupiscibili; sed
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429 propter impugnationem, quae pertinet ad irascibilem.</p><p title="I-II q. 23 a. 1 ad 3"><a name="34548"><span class="ref">[34548] Iª-IIae q. 23 a. 1 ad 3</span></a> Ad tertium
28
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430 dicendum quod bonum inquantum est delectabile, movet
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431 concupiscibilem. Sed si bonum habeat quandam difficultatem ad
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432 adipiscendum, ex hoc ipso habet aliquid repugnans concupiscibili.
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433 Et ideo necessarium fuit esse aliam potentiam quae in id tenderet.
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434 Et eadem ratio est de malis. Et haec potentia est irascibilis. Unde
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435 ex consequenti passiones concupiscibilis et irascibilis specie
53
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436 differunt.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 23 a. 2 arg. 1"><a name="34549"><span class="ref">[34549] Iª-IIae q. 23 a. 2 arg. 1</span></a> Ad secundum
28
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437 sic proceditur. Videtur quod contrarietas passionum irascibilis non
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diff changeset
438 sit nisi secundum contrarietatem boni et mali. Passiones enim
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diff changeset
439 irascibilis ordinantur ad passiones concupiscibilis, ut dictum est.
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440 Sed passiones concupiscibilis non contrariantur nisi secundum
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441 contrarietatem boni et mali; sicut amor et odium, gaudium et
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diff changeset
442 tristitia. Ergo nec passiones irascibilis.</p><p title="I-II q. 23 a. 2 arg. 2"><a name="34550"><span class="ref">[34550] Iª-IIae q. 23 a. 2 arg. 2</span></a> Praeterea,
28
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diff changeset
443 passiones differunt secundum obiecta; sicut et motus secundum
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444 terminos. Sed contrarietas non est in motibus nisi secundum
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diff changeset
445 contrarietatem terminorum, ut patet in V Physic. Ergo neque in
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diff changeset
446 passionibus est contrarietas nisi secundum contrarietatem
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diff changeset
447 obiectorum. Obiectum autem appetitus est bonum vel malum. Ergo in
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diff changeset
448 nulla potentia appetitiva potest esse contrarietas passionum nisi
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449 secundum contrarietatem boni et mali.</p><p title="I-II q. 23 a. 2 arg. 3"><a name="34551"><span class="ref">[34551] Iª-IIae q. 23 a. 2 arg. 3</span></a>
28
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450 <i>Praeterea, omnis passio animae attenditur secundum accessum et
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451 recessum</i>, ut Avicenna dicit, in sexto de naturalibus. Sed
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diff changeset
452 accessus causatur ex ratione boni, recessus autem ex ratione mali,
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453 quia sicut bonum est quod omnia appetunt, ut dicitur in I Ethic.,
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454 ita malum est quod omnia fugiunt. Ergo contrarietas in passionibus
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455 animae non potest esse nisi secundum bonum et malum.</p><p title="I-II q. 23 a. 2 s. c."><a name="34552"><span class="ref">[34552] Iª-IIae q. 23 a. 2 s. c.</span></a> Sed contra,
28
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456 timor et audacia sunt contraria, ut patet in III Ethic. sed timor
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diff changeset
457 et audacia non differunt secundum bonum et malum, quia utrumque est
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diff changeset
458 respectu aliquorum malorum. Ergo non omnis contrarietas passionum
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459 irascibilis est secundum contrarietatem boni et mali.</p><p title="I-II q. 23 a. 2 co."><a name="34553"><span class="ref">[34553] Iª-IIae q. 23 a. 2 co.</span></a> Respondeo
28
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460 dicendum quod passio quidam motus est, ut dicitur in III Physic.
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461 Unde oportet contrarietatem passionum accipere secundum
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diff changeset
462 contrarietatem motuum vel mutationum. Est autem duplex contrarietas
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diff changeset
463 in mutationibus vel motibus, ut dicitur in V Physic. Una quidem
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464 secundum accessum et recessum ab eodem termino, quae quidem
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465 contrarietas est proprie mutationum, idest generationis, quae est
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466 mutatio ad esse, et corruptionis, quae est mutatio ab esse. Alia
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467 autem secundum contrarietatem terminorum, quae proprie est
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468 contrarietas motuum, sicut dealbatio, quae est motus a nigro in
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469 album, opponitur denigrationi, quae est motus ab albo in nigrum.
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470 Sic igitur in passionibus animae duplex contrarietas invenitur, una
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471 quidem secundum contrarietatem obiectorum, scilicet boni et mali;
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472 alia vero secundum accessum et recessum ab eodem termino. In
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473 passionibus quidem concupiscibilis invenitur prima contrarietas
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474 tantum, quae scilicet est secundum obiecta, in passionibus autem
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475 irascibilis invenitur utraque. Cuius ratio est quia obiectum
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diff changeset
476 concupiscibilis, ut supra dictum est, est bonum vel malum sensibile
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diff changeset
477 absolute. Bonum autem, inquantum bonum, non potest esse terminus ut
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478 a quo, sed solum ut ad quem, quia nihil refugit bonum inquantum
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479 bonum, sed omnia appetunt ipsum. Similiter nihil appetit malum
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diff changeset
480 inquantum huiusmodi, sed omnia fugiunt ipsum, et propter hoc, malum
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diff changeset
481 non habet rationem termini ad quem, sed solum termini a quo. Sic
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482 igitur omnis passio concupiscibilis respectu boni, est ut in ipsum,
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483 sicut amor, desiderium et gaudium, omnis vero passio eius respectu
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484 mali, est ut ab ipso, sicut odium, fuga seu abominatio, et
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485 tristitia. Unde in passionibus concupiscibilis non potest esse
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486 contrarietas secundum accessum et recessum ab eodem obiecto. Sed
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487 obiectum irascibilis est sensibile bonum vel malum, non quidem
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diff changeset
488 absolute, sed sub ratione difficultatis vel arduitatis, ut supra
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diff changeset
489 dictum est. Bonum autem arduum sive difficile habet rationem ut in
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490 ipsum tendatur, inquantum est bonum, quod pertinet ad passionem
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491 spei; et ut ab ipso recedatur, inquantum est arduum vel difficile,
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492 quod pertinet ad passionem desperationis. Similiter malum arduum
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493 habet rationem ut vitetur, inquantum est malum, et hoc pertinet ad
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diff changeset
494 passionem timoris, habet etiam rationem ut in ipsum tendatur, sicut
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495 in quoddam arduum, per quod scilicet aliquid evadit subiectionem
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496 mali, et sic tendit in ipsum audacia. Invenitur ergo in passionibus
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497 irascibilis contrarietas secundum contrarietatem boni et mali,
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498 sicut inter spem et timorem, et iterum secundum accessum et
53
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499 recessum ab eodem termino, sicut inter audaciam et timorem.</p><p title="I-II q. 23 a. 2 ad arg."><a name="34554"><span class="ref">[34554] Iª-IIae q. 23 a. 2 ad arg.</span></a> Et per hoc
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500 patet responsio ad obiecta.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 23 a. 3 arg. 1"><a name="34555"><span class="ref">[34555] Iª-IIae q. 23 a. 3 arg. 1</span></a> Ad tertium
28
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501 sic proceditur. Videtur quod omnis passio animae habeat aliquid
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diff changeset
502 contrarium. Omnis enim passio animae vel est in irascibili vel in
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diff changeset
503 concupiscibili, sicut supra dictum est. Sed utraeque passiones
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diff changeset
504 habent contrarietatem suo modo. Ergo omnis passio animae habet
53
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diff changeset
505 contrarium.</p><p title="I-II q. 23 a. 3 arg. 2"><a name="34556"><span class="ref">[34556] Iª-IIae q. 23 a. 3 arg. 2</span></a> Praeterea,
28
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506 omnis passio animae habet vel bonum vel malum pro obiecto, quae
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diff changeset
507 sunt obiecta universaliter appetitivae partis. Sed passioni cuius
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diff changeset
508 obiectum est bonum, opponitur passio cuius obiectum est malum. Ergo
53
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diff changeset
509 omnis passio habet contrarium.</p><p title="I-II q. 23 a. 3 arg. 3"><a name="34557"><span class="ref">[34557] Iª-IIae q. 23 a. 3 arg. 3</span></a> Praeterea,
28
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510 omnis passio animae est secundum accessum vel secundum recessum, ut
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diff changeset
511 dictum est. Sed cuilibet accessui contrariatur recessus, et e
53
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diff changeset
512 converso. Ergo omnis passio animae habet contrarium.</p><p title="I-II q. 23 a. 3 s. c."><a name="34558"><span class="ref">[34558] Iª-IIae q. 23 a. 3 s. c.</span></a> Sed contra,
28
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diff changeset
513 ira est quaedam passio animae. Sed nulla passio ponitur contraria
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diff changeset
514 irae, ut patet in IV Ethic. Ergo non omnis passio habet
53
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diff changeset
515 contrarium.</p><p title="I-II q. 23 a. 3 co."><a name="34559"><span class="ref">[34559] Iª-IIae q. 23 a. 3 co.</span></a> Respondeo
28
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diff changeset
516 dicendum quod singulare est in passione irae, quod non potest
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diff changeset
517 habere contrarium, neque secundum accessum et recessum, neque
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diff changeset
518 secundum contrarietatem boni et mali. Causatur enim ira ex malo
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diff changeset
519 difficili iam iniacente. Ad cuius praesentiam, necesse est quod aut
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diff changeset
520 appetitus succumbat, et sic non exit terminos tristitiae, quae est
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diff changeset
521 passio concupiscibilis, aut habet motum ad invadendum malum
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diff changeset
522 laesivum, quod pertinet ad iram. Motum autem ad fugiendum habere
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diff changeset
523 non potest, quia iam malum ponitur praesens vel praeteritum. Et sic
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diff changeset
524 motui irae non contrariatur aliqua passio secundum contrarietatem
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parents: 26
diff changeset
525 accessus et recessus. Similiter etiam nec secundum contrarietatem
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parents: 26
diff changeset
526 boni et mali. Quia malo iam iniacenti opponitur bonum iam adeptum,
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diff changeset
527 quod iam non potest habere rationem ardui vel difficilis. Nec post
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diff changeset
528 adeptionem boni remanet alius motus, nisi quietatio appetitus in
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diff changeset
529 bono adepto, quae pertinet ad gaudium, quod est passio
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parents: 26
diff changeset
530 concupiscibilis. Unde motus irae non potest habere aliquem motum
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parents: 26
diff changeset
531 animae contrarium, sed solummodo opponitur ei cessatio a motu,
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parents: 26
diff changeset
532 sicut philosophus dicit, in sua rhetorica, quod <i>mitescere
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parents: 26
diff changeset
533 opponitur ei quod est irasci</i>, quod non est oppositum contrarie,
53
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diff changeset
534 sed negative vel privative.</p><p title="I-II q. 23 a. 3 ad arg."><a name="34560"><span class="ref">[34560] Iª-IIae q. 23 a. 3 ad arg.</span></a> Et per hoc
d777cc3962f2 div-wrapped
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diff changeset
535 patet responsio ad obiecta.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 23 a. 4 arg. 1"><a name="34561"><span class="ref">[34561] Iª-IIae q. 23 a. 4 arg. 1</span></a> Ad quartum
28
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diff changeset
536 sic proceditur. Videtur quod non possint in aliqua potentia esse
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diff changeset
537 passiones specie differentes, et non contrariae ad invicem.
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diff changeset
538 Passiones enim animae differunt secundum obiecta. Obiecta autem
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parents: 26
diff changeset
539 passionum animae sunt bonum et malum, secundum quorum differentiam
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parents: 26
diff changeset
540 passiones habent contrarietatem. Ergo nullae passiones eiusdem
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parents: 26
diff changeset
541 potentiae, non habentes contrarietatem ad invicem, differunt
53
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diff changeset
542 specie.</p><p title="I-II q. 23 a. 4 arg. 2"><a name="34562"><span class="ref">[34562] Iª-IIae q. 23 a. 4 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
543 differentia speciei est differentia secundum formam. Sed omnis
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parents: 26
diff changeset
544 differentia secundum formam, est secundum aliquam contrarietatem,
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parents: 26
diff changeset
545 ut dicitur in X Metaphys. Ergo passiones eiusdem potentiae quae non
53
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diff changeset
546 sunt contrariae, non differunt specie.</p><p title="I-II q. 23 a. 4 arg. 3"><a name="34563"><span class="ref">[34563] Iª-IIae q. 23 a. 4 arg. 3</span></a> Praeterea,
28
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diff changeset
547 cum omnis passio animae consistat in accessu vel recessu ad bonum
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parents: 26
diff changeset
548 vel ad malum, necesse videtur quod omnis differentia passionum
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parents: 26
diff changeset
549 animae sit vel secundum differentiam boni et mali; vel secundum
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parents: 26
diff changeset
550 differentiam accessus et recessus; vel secundum maiorem vel minorem
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parents: 26
diff changeset
551 accessum aut recessum. Sed primae duae differentiae inducunt
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parents: 26
diff changeset
552 contrarietatem in passionibus animae, ut dictum est. Tertia autem
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parents: 26
diff changeset
553 differentia non diversificat speciem, quia sic essent infinitae
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parents: 26
diff changeset
554 species passionum animae. Ergo non potest esse quod passiones
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parents: 26
diff changeset
555 eiusdem potentiae animae differant specie, et non sint
53
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diff changeset
556 contrariae.</p><p title="I-II q. 23 a. 4 s. c."><a name="34564"><span class="ref">[34564] Iª-IIae q. 23 a. 4 s. c.</span></a> Sed contra,
28
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parents: 26
diff changeset
557 amor et gaudium differunt specie, et sunt in concupiscibili. Nec
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parents: 26
diff changeset
558 tamen contrariantur ad invicem, quin potius unum est causa
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parents: 26
diff changeset
559 alterius. Ergo sunt aliquae passiones eiusdem potentiae quae
53
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diff changeset
560 differunt specie, nec sunt contrariae.</p><p title="I-II q. 23 a. 4 co."><a name="34565"><span class="ref">[34565] Iª-IIae q. 23 a. 4 co.</span></a> Respondeo
28
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parents: 26
diff changeset
561 dicendum quod passiones differunt secundum activa, quae sunt
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parents: 26
diff changeset
562 obiecta passionum animae. Differentia autem activorum potest
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parents: 26
diff changeset
563 attendi dupliciter, uno modo, secundum speciem vel naturam ipsorum
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parents: 26
diff changeset
564 activorum, sicut ignis differt ab aqua; alio modo, secundum
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parents: 26
diff changeset
565 diversam virtutem activam. Diversitas autem activi vel motivi
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parents: 26
diff changeset
566 quantum ad virtutem movendi, potest accipi in passionibus animae
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parents: 26
diff changeset
567 secundum similitudinem agentium naturalium. Omne enim movens trahit
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parents: 26
diff changeset
568 quodammodo ad se patiens, vel a se repellit. Trahendo quidem ad se,
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parents: 26
diff changeset
569 tria facit in ipso. Nam primo quidem, dat ei inclinationem vel
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parents: 26
diff changeset
570 aptitudinem ut in ipsum tendat, sicut cum corpus leve, quod est
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parents: 26
diff changeset
571 sursum, dat levitatem corpori generato, per quam habet
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parents: 26
diff changeset
572 inclinationem vel aptitudinem ad hoc quod sit sursum. Secundo, si
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parents: 26
diff changeset
573 corpus generatum est extra locum proprium, dat ei moveri ad locum.
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parents: 26
diff changeset
574 Tertio, dat ei quiescere, in locum cum pervenerit, quia ex eadem
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parents: 26
diff changeset
575 causa aliquid quiescit in loco, per quam movebatur ad locum. Et
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parents: 26
diff changeset
576 similiter intelligendum est de causa repulsionis. In motibus autem
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parents: 26
diff changeset
577 appetitivae partis, bonum habet quasi virtutem attractivam, malum
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parents: 26
diff changeset
578 autem virtutem repulsivam. Bonum ergo primo quidem in potentia
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parents: 26
diff changeset
579 appetitiva causat quandam inclinationem, seu aptitudinem, seu
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parents: 26
diff changeset
580 connaturalitatem ad bonum, quod pertinet ad passionem amoris. Cui
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parents: 26
diff changeset
581 per contrarium respondet odium, ex parte mali. Secundo, si bonum
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parents: 26
diff changeset
582 sit nondum habitum, dat ei motum ad assequendum bonum amatum, et
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parents: 26
diff changeset
583 hoc pertinet ad passionem desiderii vel concupiscentiae. Et ex
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diff changeset
584 opposito, ex parte mali, est fuga vel abominatio. Tertio, cum
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parents: 26
diff changeset
585 adeptum fuerit bonum, dat appetitus quietationem quandam in ipso
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parents: 26
diff changeset
586 bono adepto, et hoc pertinet ad delectationem vel gaudium. Cui
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parents: 26
diff changeset
587 opponitur ex parte mali dolor vel tristitia. In passionibus autem
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parents: 26
diff changeset
588 irascibilis, praesupponitur quidem aptitudo vel inclinatio ad
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parents: 26
diff changeset
589 prosequendum bonum vel fugiendum malum, ex concupiscibili, quae
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diff changeset
590 absolute respicit bonum vel malum. Et respectu boni nondum adepti,
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parents: 26
diff changeset
591 est spes et desperatio. Respectu autem mali nondum iniacentis, est
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parents: 26
diff changeset
592 timor et audacia. Respectu autem boni adepti, non est aliqua passio
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parents: 26
diff changeset
593 in irascibili, quia iam non habet rationem ardui, ut supra dictum
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diff changeset
594 est. Sed ex malo iam iniacenti, sequitur passio irae. Sic igitur
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diff changeset
595 patet quod in concupiscibili sunt tres coniugationes passionum,
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parents: 26
diff changeset
596 scilicet amor et odium, desiderium et fuga gaudium et tristitia.
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diff changeset
597 Similiter in irascibili sunt tres, scilicet spes et desperatio,
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diff changeset
598 timor et audacia, et ira, cui nulla passio opponitur. Sunt ergo
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parents: 26
diff changeset
599 omnes passiones specie differentes undecim, sex quidem in
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parents: 26
diff changeset
600 concupiscibili, et quinque in irascibili; sub quibus omnes animae
53
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601 passiones continentur.</p><p title="I-II q. 23 a. 4 ad arg."><a name="34566"><span class="ref">[34566] Iª-IIae q. 23 a. 4 ad arg.</span></a> Et per hoc
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diff changeset
602 patet responsio ad obiecta.</p></div></div><div class="q" id="q24"><h2>Quaestio 24</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 24 pr."><a name="34567"><span class="ref">[34567]
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603 Iª-IIae q. 24 pr.</span></a> Deinde considerandum est de bono
28
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604 et malo circa passiones animae. Et circa hoc quaeruntur quatuor.
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diff changeset
605 Primo, utrum bonum et malum morale possit in passionibus animae
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parents: 26
diff changeset
606 inveniri. Secundo, utrum omnis passio animae sit mala moraliter.
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parents: 26
diff changeset
607 Tertio, utrum omnis passio addat, vel diminuat, ad bonitatem vel
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parents: 26
diff changeset
608 malitiam actus. Quarto, utrum aliqua passio sit bona vel mala ex
53
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609 sua specie.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 24 a. 1 arg. 1"><a name="34568"><span class="ref">[34568] Iª-IIae q. 24 a. 1 arg. 1</span></a> Ad primum
28
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diff changeset
610 sic proceditur. Videtur quod nulla passio animae sit bona vel mala
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parents: 26
diff changeset
611 moraliter. Bonum enim et malum morale est proprium hominis, mores
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parents: 26
diff changeset
612 enim proprie dicuntur humani, ut Ambrosius dicit, super Lucam. Sed
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parents: 26
diff changeset
613 passiones non sunt propriae hominum, sed sunt etiam aliis
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parents: 26
diff changeset
614 animalibus communes. Ergo nulla passio animae est bona vel mala
53
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diff changeset
615 moraliter.</p><p title="I-II q. 24 a. 1 arg. 2"><a name="34569"><span class="ref">[34569] Iª-IIae q. 24 a. 1 arg. 2</span></a> Praeterea,
28
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diff changeset
616 bonum vel malum hominis est secundum rationem esse, vel praeter
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parents: 26
diff changeset
617 rationem esse, ut Dionysius dicit, IV cap. de Div. Nom. Sed
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diff changeset
618 passiones animae non sunt in ratione, sed in appetitu sensitivo, ut
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diff changeset
619 supra dictum est. Ergo non pertinent ad bonum vel malum hominis,
53
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diff changeset
620 quod est bonum morale.</p><p title="I-II q. 24 a. 1 arg. 3"><a name="34570"><span class="ref">[34570] Iª-IIae q. 24 a. 1 arg. 3</span></a> Praeterea,
28
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diff changeset
621 philosophus dicit, in II Ethic., quod <i>passionibus neque laudamur
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diff changeset
622 neque vituperamur</i>. Sed secundum bona et mala moralia, laudamur
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diff changeset
623 et vituperamur. Ergo passiones non sunt bonae vel malae
53
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diff changeset
624 moraliter.</p><p title="I-II q. 24 a. 1 s. c."><a name="34571"><span class="ref">[34571] Iª-IIae q. 24 a. 1 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
625 est quod Augustinus dicit, in XIV de Civ. Dei, de passionibus
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diff changeset
626 animae loquens <i>mala sunt ista, si malus est amor; bona, si
53
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diff changeset
627 bonus</i>.</p><p title="I-II q. 24 a. 1 co."><a name="34572"><span class="ref">[34572] Iª-IIae q. 24 a. 1 co.</span></a> Respondeo
28
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diff changeset
628 dicendum quod passiones animae dupliciter possunt considerari, uno
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diff changeset
629 modo, secundum se; alio modo, secundum quod subiacent imperio
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parents: 26
diff changeset
630 rationis et voluntatis. Si igitur secundum se considerentur, prout
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diff changeset
631 scilicet sunt motus quidam irrationalis appetitus, sic non est in
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diff changeset
632 eis bonum vel malum morale, quod dependet a ratione, ut supra
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diff changeset
633 dictum est. Si autem considerentur secundum quod subiacent imperio
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diff changeset
634 rationis et voluntatis, sic est in eis bonum et malum morale.
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diff changeset
635 Propinquior enim est appetitus sensitivus ipsi rationi et
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diff changeset
636 voluntati, quam membra exteriora; quorum tamen motus et actus sunt
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parents: 26
diff changeset
637 boni vel mali moraliter, secundum quod sunt voluntarii. Unde multo
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diff changeset
638 magis et ipsae passiones, secundum quod sunt voluntariae, possunt
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parents: 26
diff changeset
639 dici bonae vel malae moraliter. Dicuntur autem voluntariae vel ex
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parents: 26
diff changeset
640 eo quod a voluntate imperantur, vel ex eo quod a voluntate non
53
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diff changeset
641 prohibentur.</p><p title="I-II q. 24 a. 1 ad 1"><a name="34573"><span class="ref">[34573] Iª-IIae q. 24 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
642 ergo dicendum quod istae passiones secundum se consideratae, sunt
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diff changeset
643 communes hominibus et aliis animalibus, sed secundum quod a ratione
53
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diff changeset
644 imperantur, sunt propriae hominum.</p><p title="I-II q. 24 a. 1 ad 2"><a name="34574"><span class="ref">[34574] Iª-IIae q. 24 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
645 dicendum quod etiam inferiores vires appetitivae dicuntur
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diff changeset
646 rationales, secundum quod participant aliqualiter rationem, ut
53
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diff changeset
647 dicitur in I Ethic.</p><p title="I-II q. 24 a. 1 ad 3"><a name="34575"><span class="ref">[34575] Iª-IIae q. 24 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
648 dicendum quod philosophus dicit quod non laudamur aut vituperamur
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diff changeset
649 secundum passiones absolute consideratas, sed non removet quin
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parents: 26
diff changeset
650 possint fieri laudabiles vel vituperabiles secundum quod a ratione
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diff changeset
651 ordinantur. Unde subdit, <i>non enim laudatur aut vituperatur qui
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diff changeset
652 timet aut irascitur, sed qui aliqualiter</i>, idest secundum
53
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diff changeset
653 rationem vel praeter rationem.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 24 a. 2 arg. 1"><a name="34576"><span class="ref">[34576] Iª-IIae q. 24 a. 2 arg. 1</span></a> Ad secundum
28
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diff changeset
654 sic proceditur. Videtur quod omnes passiones animae sint malae
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diff changeset
655 moraliter. Dicit enim Augustinus, IX de Civ. Dei, quod <i>passiones
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diff changeset
656 animae quidam vocant morbos vel perturbationes animae</i>. Sed
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diff changeset
657 omnis morbus vel perturbatio animae est aliquid malum moraliter.
53
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diff changeset
658 Ergo omnis passio animae moraliter mala est.</p><p title="I-II q. 24 a. 2 arg. 2"><a name="34577"><span class="ref">[34577] Iª-IIae q. 24 a. 2 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
659 Damascenus dicit quod <i>operatio quidem qui secundum naturam motus
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parents: 26
diff changeset
660 est, passio vero qui praeter naturam</i>. Sed quod est praeter
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parents: 26
diff changeset
661 naturam in motibus animae, habet rationem peccati et mali moralis,
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diff changeset
662 unde ipse alibi dicit quod <i>Diabolus versus est ex eo quod est
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diff changeset
663 secundum naturam, in id quod est praeter naturam</i>. Ergo
53
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diff changeset
664 huiusmodi passiones sunt malae moraliter.</p><p title="I-II q. 24 a. 2 arg. 3"><a name="34578"><span class="ref">[34578] Iª-IIae q. 24 a. 2 arg. 3</span></a> Praeterea,
28
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diff changeset
665 omne quod inducit ad peccatum, habet rationem mali. Sed huiusmodi
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diff changeset
666 passiones inducunt ad peccatum, unde Rom. VII dicuntur passiones
53
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diff changeset
667 peccatorum. Ergo videtur quod sint malae moraliter.</p><p title="I-II q. 24 a. 2 s. c."><a name="34579"><span class="ref">[34579] Iª-IIae q. 24 a. 2 s. c.</span></a> Sed contra
28
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diff changeset
668 est quod Augustinus dicit, in XIV de Civ. Dei, quod <i>rectus amor
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diff changeset
669 omnes istas affectiones rectas habet. Metuunt enim peccare, cupiunt
53
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diff changeset
670 perseverare, dolent in peccatis, gaudent in operibus bonis</i>.</p><p title="I-II q. 24 a. 2 co."><a name="34580"><span class="ref">[34580] Iª-IIae q. 24 a. 2 co.</span></a> Respondeo
28
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diff changeset
671 dicendum quod circa hanc quaestionem diversa fuit sententia
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diff changeset
672 Stoicorum et Peripateticorum, nam Stoici dixerunt omnes passiones
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diff changeset
673 esse malas; Peripatetici vero dixerunt passiones moderatas esse
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diff changeset
674 bonas. Quae quidem differentia, licet magna videatur secundum
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diff changeset
675 vocem, tamen secundum rem vel nulla est, vel parva, si quis
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diff changeset
676 utrorumque intentiones consideret. Stoici enim non discernebant
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diff changeset
677 inter sensum et intellectum; et per consequens nec inter
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diff changeset
678 intellectivum appetitum et sensitivum. Unde non discernebant
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diff changeset
679 passiones animae a motibus voluntatis secundum hoc quod passiones
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parents: 26
diff changeset
680 animae sunt in appetitu sensitivo, simplices autem motus voluntatis
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diff changeset
681 sunt in intellectivo; sed omnem rationabilem motum appetitivae
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parents: 26
diff changeset
682 partis vocabant voluntatem, passionem autem dicebant motum
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parents: 26
diff changeset
683 progredientem extra limites rationis. Et ideo, eorum sententiam
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diff changeset
684 sequens, Tullius, in III libro de Tusculanis quaestionibus, omnes
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diff changeset
685 passiones vocat animae morbos. Ex quo argumentatur quod qui
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diff changeset
686 <i>morbosi sunt, sani non sunt; et qui sani non sunt, insipientes
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parents: 26
diff changeset
687 sunt</i>. Unde et insipientes insanos dicimus. Peripatetici vero
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parents: 26
diff changeset
688 omnes motus appetitus sensitivi passiones vocant. Unde eas bonas
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diff changeset
689 aestimant, cum sunt a ratione moderatae; malas autem, cum sunt
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parents: 26
diff changeset
690 praeter moderationem rationis. Ex quo patet quod Tullius, in eodem
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parents: 26
diff changeset
691 libro, Peripateticorum sententiam, qui approbabant mediocritatem
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parents: 26
diff changeset
692 passionum, inconvenienter improbat, dicens quod <i>omne malum,
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diff changeset
693 etiam mediocre, vitandum est, nam sicut corpus, etiamsi mediocriter
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parents: 26
diff changeset
694 aegrum est, sanum non est; sic ista mediocritas morborum vel
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parents: 26
diff changeset
695 passionum animae, sana non est</i>. Non enim passiones dicuntur
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parents: 26
diff changeset
696 morbi vel perturbationes animae, nisi cum carent moderatione
53
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diff changeset
697 rationis.</p><p title="I-II q. 24 a. 2 ad 1"><a name="34581"><span class="ref">[34581] Iª-IIae q. 24 a. 2 ad 1</span></a> Unde patet
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parents: 28
diff changeset
698 responsio ad primum.</p><p title="I-II q. 24 a. 2 ad 2"><a name="34582"><span class="ref">[34582] Iª-IIae q. 24 a. 2 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
699 dicendum quod in omni passione animae additur aliquid, vel
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parents: 26
diff changeset
700 diminuitur a naturali motu cordis, inquantum cor intensius vel
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parents: 26
diff changeset
701 remissius movetur, secundum systolen aut diastolen, et secundum hoc
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parents: 26
diff changeset
702 habet passionis rationem. Non tamen oportet quod passio semper
53
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diff changeset
703 declinet ab ordine naturalis rationis.</p><p title="I-II q. 24 a. 2 ad 3"><a name="34583"><span class="ref">[34583] Iª-IIae q. 24 a. 2 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
704 dicendum quod passiones animae, inquantum sunt praeter ordinem
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diff changeset
705 rationis, inclinant ad peccatum, inquantum autem sunt ordinatae a
53
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diff changeset
706 ratione, pertinent ad virtutem.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 24 a. 3 arg. 1"><a name="34584"><span class="ref">[34584] Iª-IIae q. 24 a. 3 arg. 1</span></a> Ad tertium
28
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parents: 26
diff changeset
707 sic proceditur. Videtur quod passio quaecumque semper diminuat de
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parents: 26
diff changeset
708 bonitate actus moralis. Omne enim quod impedit iudicium rationis,
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parents: 26
diff changeset
709 ex quo dependet bonitas actus moralis, diminuit per consequens
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parents: 26
diff changeset
710 bonitatem actus moralis. Sed omnis passio impedit iudicium
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parents: 26
diff changeset
711 rationis, dicit enim Sallustius, in Catilinario, <i>omnes homines
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parents: 26
diff changeset
712 qui de rebus dubiis consultant, ab odio, ira, amicitia atque
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parents: 26
diff changeset
713 misericordia vacuos esse decet</i>. Ergo omnis passio diminuit
53
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diff changeset
714 bonitatem moralis actus.</p><p title="I-II q. 24 a. 3 arg. 2"><a name="34585"><span class="ref">[34585] Iª-IIae q. 24 a. 3 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
715 actus hominis, quanto est Deo similior, tanto est melior, unde
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parents: 26
diff changeset
716 dicit apostolus, Ephes. V, <i>estote imitatores Dei, sicut filii
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parents: 26
diff changeset
717 carissimi. Sed Deus et sancti Angeli sine ira puniunt, sine
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parents: 26
diff changeset
718 miseriae compassione subveniunt</i> ut Augustinus dicit, in IX de
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parents: 26
diff changeset
719 Civ. Dei. Ergo est melius huiusmodi opera bona agere sine passione
53
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diff changeset
720 animae, quam cum passione.</p><p title="I-II q. 24 a. 3 arg. 3"><a name="34586"><span class="ref">[34586] Iª-IIae q. 24 a. 3 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
721 sicut malum morale attenditur per ordinem ad rationem, ita et bonum
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parents: 26
diff changeset
722 morale. Sed malum morale diminuitur per passionem, minus enim
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parents: 26
diff changeset
723 peccat qui peccat ex passione, quam qui peccat ex industria. Ergo
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parents: 26
diff changeset
724 maius bonum operatur qui operatur bonum sine passione, quam qui
53
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diff changeset
725 operatur cum passione.</p><p title="I-II q. 24 a. 3 s. c."><a name="34587"><span class="ref">[34587] Iª-IIae q. 24 a. 3 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
726 est quod Augustinus dicit, IX de Civ. Dei, quod <i>passio
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parents: 26
diff changeset
727 misericordiae rationi deservit, quando ita praebetur misericordia,
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parents: 26
diff changeset
728 ut iustitia conservetur, sive cum indigenti tribuitur, sive cum
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diff changeset
729 ignoscitur poenitenti</i>. Sed nihil quod deservit rationi,
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parents: 26
diff changeset
730 diminuit bonum morale. Ergo passio animae non diminuit bonum
53
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731 moris.</p><p title="I-II q. 24 a. 3 co."><a name="34588"><span class="ref">[34588] Iª-IIae q. 24 a. 3 co.</span></a> Respondeo
28
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diff changeset
732 dicendum quod Stoici, sicut ponebant omnem passionem animae esse
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diff changeset
733 malam, ita ponebant consequenter omnem passionem animae diminuere
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parents: 26
diff changeset
734 actus bonitatem, omne enim bonum ex permixtione mali vel totaliter
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diff changeset
735 tollitur, vel fit minus bonum. Et hoc quidem verum est, si dicamus
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parents: 26
diff changeset
736 passiones animae solum inordinatos motus sensitivi appetitus, prout
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parents: 26
diff changeset
737 sunt perturbationes seu aegritudines. Sed si passiones simpliciter
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parents: 26
diff changeset
738 nominemus omnes motus appetitus sensitivi, sic ad perfectionem
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parents: 26
diff changeset
739 humani boni pertinet quod etiam ipsae passiones sint moderatae per
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parents: 26
diff changeset
740 rationem. Cum enim bonum hominis consistat in ratione sicut in
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parents: 26
diff changeset
741 radice, tanto istud bonum erit perfectius, quanto ad plura quae
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parents: 26
diff changeset
742 homini conveniunt, derivari potest. Unde nullus dubitat quin ad
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parents: 26
diff changeset
743 perfectionem moralis boni pertineat quod actus exteriorum membrorum
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parents: 26
diff changeset
744 per rationis regulam dirigantur. Unde, cum appetitus sensitivus
544e12f679ad convert to xml
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parents: 26
diff changeset
745 possit obedire rationi, ut supra dictum est, ad perfectionem
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parents: 26
diff changeset
746 moralis sive humani boni pertinet quod etiam ipsae passiones animae
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parents: 26
diff changeset
747 sint regulatae per rationem. Sicut igitur melius est quod homo et
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parents: 26
diff changeset
748 velit bonum, et faciat exteriori actu; ita etiam ad perfectionem
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parents: 26
diff changeset
749 boni moralis pertinet quod homo ad bonum moveatur non solum
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parents: 26
diff changeset
750 secundum voluntatem, sed etiam secundum appetitum sensitivum;
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parents: 26
diff changeset
751 secundum illud quod in Psalmo LXXXIII, dicitur, <i>cor meum et caro
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parents: 26
diff changeset
752 mea exultaverunt in Deum vivum</i>, ut cor accipiamus pro appetitu
53
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diff changeset
753 intellectivo, carnem autem pro appetitu sensitivo.</p><p title="I-II q. 24 a. 3 ad 1"><a name="34589"><span class="ref">[34589] Iª-IIae q. 24 a. 3 ad 1</span></a> Ad primum
28
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diff changeset
754 ergo dicendum quod passiones animae dupliciter se possunt habere ad
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parents: 26
diff changeset
755 iudicium rationis. Uno modo, antecedenter. Et sic, cum obnubilent
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parents: 26
diff changeset
756 iudicium rationis, ex quo dependet bonitas moralis actus, diminuunt
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parents: 26
diff changeset
757 actus bonitatem, laudabilius enim est quod ex iudicio rationis
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parents: 26
diff changeset
758 aliquis faciat opus caritatis, quam ex sola passione misericordiae.
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parents: 26
diff changeset
759 Alio modo se habent consequenter. Et hoc dupliciter. Uno modo, per
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parents: 26
diff changeset
760 modum redundantiae, quia scilicet, cum superior pars animae intense
544e12f679ad convert to xml
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parents: 26
diff changeset
761 movetur in aliquid, sequitur motum eius etiam pars inferior. Et sic
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parents: 26
diff changeset
762 passio existens consequenter in appetitu sensitivo, est signum
544e12f679ad convert to xml
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parents: 26
diff changeset
763 intensionis voluntatis. Et sic indicat bonitatem moralem maiorem.
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parents: 26
diff changeset
764 Alio modo, per modum electionis, quando scilicet homo ex iudicio
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diff changeset
765 rationis eligit affici aliqua passione, ut promptius operetur,
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parents: 26
diff changeset
766 cooperante appetitu sensitivo. Et sic passio animae addit ad
53
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diff changeset
767 bonitatem actionis.</p><p title="I-II q. 24 a. 3 ad 2"><a name="34590"><span class="ref">[34590] Iª-IIae q. 24 a. 3 ad 2</span></a> Ad secundum
28
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diff changeset
768 dicendum quod in Deo et in Angelis non est appetitus sensitivus,
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parents: 26
diff changeset
769 neque etiam membra corporea, et ideo bonum in eis non attenditur
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parents: 26
diff changeset
770 secundum ordinationem passionum aut corporeorum actuum, sicut in
53
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diff changeset
771 nobis.</p><p title="I-II q. 24 a. 3 ad 3"><a name="34591"><span class="ref">[34591] Iª-IIae q. 24 a. 3 ad 3</span></a> Ad tertium
28
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diff changeset
772 dicendum quod passio tendens in malum, praecedens iudicium
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diff changeset
773 rationis, diminuit peccatum, sed consequens aliquo praedictorum
53
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diff changeset
774 modorum, auget ipsum, vel significat augmentum eius.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 24 a. 4 arg. 1"><a name="34592"><span class="ref">[34592] Iª-IIae q. 24 a. 4 arg. 1</span></a> Ad quartum
28
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diff changeset
775 sic proceditur. Videtur quod nulla passio animae, secundum speciem
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parents: 26
diff changeset
776 suam, sit bona vel mala moraliter. Bonum enim et malum morale
544e12f679ad convert to xml
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parents: 26
diff changeset
777 attenditur secundum rationem. Sed passiones sunt in appetitu
544e12f679ad convert to xml
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parents: 26
diff changeset
778 sensitivo, et ita id quod est secundum rationem, accidit eis. Cum
544e12f679ad convert to xml
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parents: 26
diff changeset
779 ergo nihil quod est per accidens, pertineat ad speciem rei; videtur
53
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diff changeset
780 quod nulla passio secundum suam speciem sit bona vel mala.</p><p title="I-II q. 24 a. 4 arg. 2"><a name="34593"><span class="ref">[34593] Iª-IIae q. 24 a. 4 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
781 actus et passiones habent speciem ex obiecto. Si ergo aliqua passio
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parents: 26
diff changeset
782 secundum suam speciem esset bona vel mala, oporteret quod passiones
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parents: 26
diff changeset
783 quarum obiectum est bonum, bonae essent secundum suam speciem, ut
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parents: 26
diff changeset
784 amor, desiderium et gaudium; et passiones quarum obiectum est malum
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parents: 26
diff changeset
785 essent malae secundum suam speciem, ut odium, timor et tristitia.
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diff changeset
786 Sed hoc patet esse falsum. Non ergo aliqua passio est bona vel mala
53
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diff changeset
787 ex sua specie.</p><p title="I-II q. 24 a. 4 arg. 3"><a name="34594"><span class="ref">[34594] Iª-IIae q. 24 a. 4 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
788 nulla species passionum est quae non inveniatur in aliis
544e12f679ad convert to xml
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parents: 26
diff changeset
789 animalibus. Sed bonum morale non invenitur nisi in homine. Ergo
53
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diff changeset
790 nulla passio animae bona est vel mala ex sua specie.</p><p title="I-II q. 24 a. 4 s. c."><a name="34595"><span class="ref">[34595] Iª-IIae q. 24 a. 4 s. c.</span></a> Sed contra
28
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diff changeset
791 est quod Augustinus dicit, IX de Civ. Dei, quod <i>misericordia
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parents: 26
diff changeset
792 pertinet ad virtutem</i>. Philosophus etiam dicit, in II Ethic.,
544e12f679ad convert to xml
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parents: 26
diff changeset
793 quod verecundia est passio laudabilis. Ergo aliquae passiones sunt
53
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diff changeset
794 bonae vel malae secundum suam speciem.</p><p title="I-II q. 24 a. 4 co."><a name="34596"><span class="ref">[34596] Iª-IIae q. 24 a. 4 co.</span></a> Respondeo
28
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parents: 26
diff changeset
795 dicendum quod sicut de actibus dictum est, ita et de passionibus
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parents: 26
diff changeset
796 dicendum videtur, quod scilicet species actus vel passionis
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parents: 26
diff changeset
797 dupliciter considerari potest. Uno modo, secundum quod est in
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parents: 26
diff changeset
798 genere naturae, et sic bonum vel malum morale non pertinet ad
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parents: 26
diff changeset
799 speciem actus vel passionis. Alio modo, secundum quod pertinent ad
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parents: 26
diff changeset
800 genus moris, prout scilicet participant aliquid de voluntario et de
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parents: 26
diff changeset
801 iudicio rationis. Et hoc modo bonum et malum morale possunt
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parents: 26
diff changeset
802 pertinere ad speciem passionis, secundum quod accipitur ut obiectum
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parents: 26
diff changeset
803 passionis aliquid de se conveniens rationi, vel dissonum a ratione,
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diff changeset
804 sicut patet de verecundia, quae est timor turpis; et de invidia,
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diff changeset
805 quae est tristitia de bono alterius. Sic enim pertinent ad speciem
53
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diff changeset
806 exterioris actus.</p><p title="I-II q. 24 a. 4 ad 1"><a name="34597"><span class="ref">[34597] Iª-IIae q. 24 a. 4 ad 1</span></a> Ad primum
28
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diff changeset
807 ergo dicendum quod ratio illa procedit de passionibus secundum quod
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parents: 26
diff changeset
808 pertinent ad speciem naturae, prout scilicet appetitus sensitivus
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parents: 26
diff changeset
809 in se consideratur. Secundum vero quod appetitus sensitivus obedit
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parents: 26
diff changeset
810 rationi, iam bonum et malum rationis non est in passionibus eius
53
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diff changeset
811 per accidens, sed per se.</p><p title="I-II q. 24 a. 4 ad 2"><a name="34598"><span class="ref">[34598] Iª-IIae q. 24 a. 4 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
812 dicendum quod passiones quae in bonum tendunt, si sit verum bonum,
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parents: 26
diff changeset
813 sunt bonae, et similiter quae a vero malo recedunt. E converso vero
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parents: 26
diff changeset
814 passiones quae sunt per recessum a bono, et per accessum ad malum,
53
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diff changeset
815 sunt malae.</p><p title="I-II q. 24 a. 4 ad 3"><a name="34599"><span class="ref">[34599] Iª-IIae q. 24 a. 4 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
816 dicendum quod in brutis animalibus appetitus sensitivus non obedit
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parents: 26
diff changeset
817 rationi. Et tamen inquantum ducitur quadam aestimativa naturali,
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diff changeset
818 quae subiicitur rationi superiori, scilicet divinae, est in eis
53
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diff changeset
819 quaedam similitudo moralis boni, quantum ad animae passiones.</p></div></div><div class="q" id="q25"><h2>Quaestio 25</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 25 pr."><a name="34600"><span class="ref">[34600]
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diff changeset
820 Iª-IIae q. 25 pr.</span></a> Deinde considerandum est de
28
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diff changeset
821 ordine passionum ad invicem. Et circa hoc quaeruntur quatuor.
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parents: 26
diff changeset
822 Primo, de ordine passionum irascibilis ad passiones
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parents: 26
diff changeset
823 concupiscibilis. Secundo, de ordine passionum concupiscibilis ad
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diff changeset
824 invicem. Tertio, de ordine passionum irascibilis ad invicem.
53
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diff changeset
825 Quarto, de quatuor principalibus passionibus.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 25 a. 1 arg. 1"><a name="34601"><span class="ref">[34601] Iª-IIae q. 25 a. 1 arg. 1</span></a> Ad primum
28
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diff changeset
826 sic proceditur. Videtur quod passiones irascibilis sint priores
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parents: 26
diff changeset
827 passionibus concupiscibilis. Ordo enim passionum est secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
828 ordinem obiectorum. Sed obiectum irascibilis est bonum arduum, quod
544e12f679ad convert to xml
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parents: 26
diff changeset
829 videtur esse supremum inter alia bona. Ergo passiones irascibilis
53
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diff changeset
830 videntur praeesse passionibus concupiscibilis.</p><p title="I-II q. 25 a. 1 arg. 2"><a name="34602"><span class="ref">[34602] Iª-IIae q. 25 a. 1 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
831 movens est prius moto. Sed irascibilis comparatur ad
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parents: 26
diff changeset
832 concupiscibilem sicut movens ad motum, ad hoc enim datur
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parents: 26
diff changeset
833 animalibus, ut tollantur impedimenta quibus concupiscibilis
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parents: 26
diff changeset
834 prohibetur frui suo obiecto, ut supra dictum est; removens autem
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parents: 26
diff changeset
835 prohibens habet rationem moventis, ut dicitur in VIII Physic. Ergo
53
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diff changeset
836 passiones irascibilis sunt priores passionibus concupiscibilis.</p><p title="I-II q. 25 a. 1 arg. 3"><a name="34603"><span class="ref">[34603] Iª-IIae q. 25 a. 1 arg. 3</span></a> Praeterea,
28
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diff changeset
837 gaudium et tristitia sunt passiones concupiscibilis. Sed gaudium et
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parents: 26
diff changeset
838 tristitia consequuntur ad passiones irascibilis, dicit enim
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parents: 26
diff changeset
839 philosophus, in IV Ethic., quod <i>punitio quietat impetum irae,
544e12f679ad convert to xml
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diff changeset
840 delectationem loco tristitiae faciens</i>. Ergo passiones
53
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diff changeset
841 concupiscibilis sunt posteriores passionibus irascibilis.</p><p title="I-II q. 25 a. 1 s. c."><a name="34604"><span class="ref">[34604] Iª-IIae q. 25 a. 1 s. c.</span></a> Sed contra,
28
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parents: 26
diff changeset
842 passiones concupiscibilis respiciunt bonum absolutum, passiones
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parents: 26
diff changeset
843 autem irascibilis respiciunt bonum contractum, scilicet arduum. Cum
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diff changeset
844 igitur bonum simpliciter sit prius quam bonum contractum, videtur
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diff changeset
845 quod passiones concupiscibilis sint priores passionibus
53
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diff changeset
846 irascibilis.</p><p title="I-II q. 25 a. 1 co."><a name="34605"><span class="ref">[34605] Iª-IIae q. 25 a. 1 co.</span></a> Respondeo
28
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diff changeset
847 dicendum quod passiones concupiscibilis ad plura se habent quam
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parents: 26
diff changeset
848 passiones irascibilis. Nam in passionibus concupiscibilis invenitur
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parents: 26
diff changeset
849 aliquid pertinens ad motum, sicut desiderium; et aliquid pertinens
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parents: 26
diff changeset
850 ad quietem, sicut gaudium et tristitia. Sed in passionibus
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parents: 26
diff changeset
851 irascibilis non invenitur aliquid pertinens ad quietem, sed solum
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parents: 26
diff changeset
852 pertinens ad motum. Cuius ratio est quia id in quo iam quiescitur,
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parents: 26
diff changeset
853 non habet rationem difficilis seu ardui, quod est obiectum
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parents: 26
diff changeset
854 irascibilis. Quies autem, cum sit finis motus, est prior in
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parents: 26
diff changeset
855 intentione, sed posterior in executione. Si ergo comparentur
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parents: 26
diff changeset
856 passiones irascibilis ad passiones concupiscibilis quae significant
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parents: 26
diff changeset
857 quietem in bono; manifeste passiones irascibilis praecedunt, ordine
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parents: 26
diff changeset
858 executionis, huiusmodi passiones concupiscibilis, sicut spes
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parents: 26
diff changeset
859 praecedit gaudium, unde et causat ipsum, secundum illud apostoli,
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parents: 26
diff changeset
860 Rom. XII, <i>spe gaudentes</i>. Sed passio concupiscibilis
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parents: 26
diff changeset
861 importans quietem in malo, scilicet tristitia, media est inter duas
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parents: 26
diff changeset
862 passiones irascibilis. Sequitur enim timorem, cum enim occurrerit
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parents: 26
diff changeset
863 malum quod timebatur, causatur tristitia. Praecedit autem motum
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parents: 26
diff changeset
864 irae, quia cum ex tristitia praecedente aliquis insurgit in
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parents: 26
diff changeset
865 vindictam, hoc pertinet ad motum irae. Et quia rependere vicem
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parents: 26
diff changeset
866 malis, apprehenditur ut bonum; cum iratus hoc consecutus fuerit,
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parents: 26
diff changeset
867 gaudet. Et sic manifestum est quod omnis passio irascibilis
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diff changeset
868 terminatur ad passionem concupiscibilis pertinentem ad quietem,
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diff changeset
869 scilicet vel ad gaudium vel ad tristitiam. Sed si comparentur
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parents: 26
diff changeset
870 passiones irascibilis ad passiones concupiscibilis quae important
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parents: 26
diff changeset
871 motum, sic manifeste passiones concupiscibilis sunt priores, eo
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parents: 26
diff changeset
872 quod passiones irascibilis addunt supra passiones concupiscibilis;
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parents: 26
diff changeset
873 sicut et obiectum irascibilis addit supra obiectum concupiscibilis
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parents: 26
diff changeset
874 arduitatem sive difficultatem. Spes enim supra desiderium addit
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parents: 26
diff changeset
875 quendam conatum, et quandam elevationem animi ad consequendum bonum
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parents: 26
diff changeset
876 arduum. Et similiter timor addit supra fugam seu abominationem,
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parents: 26
diff changeset
877 quandam depressionem animi, propter difficultatem mali. Sic ergo
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parents: 26
diff changeset
878 passiones irascibilis mediae sunt inter passiones concupiscibilis
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parents: 26
diff changeset
879 quae important motum in bonum vel in malum; et inter passiones
544e12f679ad convert to xml
ht
parents: 26
diff changeset
880 concupiscibilis quae important quietem in bono vel in malo. Et sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
881 patet quod passiones irascibilis et principium habent a passionibus
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
882 concupiscibilis, et in passiones concupiscibilis terminantur.</p><p title="I-II q. 25 a. 1 ad 1"><a name="34606"><span class="ref">[34606] Iª-IIae q. 25 a. 1 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
883 ergo dicendum quod illa ratio procederet, si de ratione obiecti
544e12f679ad convert to xml
ht
parents: 26
diff changeset
884 concupiscibilis esset aliquid oppositum arduo, sicut de ratione
544e12f679ad convert to xml
ht
parents: 26
diff changeset
885 obiecti irascibilis est quod sit arduum. Sed quia obiectum
544e12f679ad convert to xml
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parents: 26
diff changeset
886 concupiscibilis est bonum absolute, prius naturaliter est quam
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
887 obiectum irascibilis, sicut commune proprio.</p><p title="I-II q. 25 a. 1 ad 2"><a name="34607"><span class="ref">[34607] Iª-IIae q. 25 a. 1 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
888 dicendum quod removens prohibens non est movens per se, sed per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
889 accidens. Nunc autem loquimur de ordine passionum per se. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
890 praeterea irascibilis removet prohibens quietem concupiscibilis in
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ht
parents: 26
diff changeset
891 suo obiecto. Unde ex hoc non sequitur nisi quod passiones
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parents: 26
diff changeset
892 irascibilis praecedunt passiones concupiscibilis ad quietem
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
893 pertinentes.</p><p title="I-II q. 25 a. 1 ad 3"><a name="34608"><span class="ref">[34608] Iª-IIae q. 25 a. 1 ad 3</span></a> De quibus
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
894 etiam tertia ratio procedit.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 25 a. 2 arg. 1"><a name="34609"><span class="ref">[34609] Iª-IIae q. 25 a. 2 arg. 1</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
895 sic proceditur. Videtur quod amor non sit prima passionum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
896 concupiscibilis. Vis enim concupiscibilis a concupiscentia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
897 denominatur, quae est eadem passio cum desiderio. Sed denominatio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
898 fit a potiori, ut dicitur in II de anima. Ergo concupiscentia est
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
899 potior amore.</p><p title="I-II q. 25 a. 2 arg. 2"><a name="34610"><span class="ref">[34610] Iª-IIae q. 25 a. 2 arg. 2</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
900 amor unionem quandam importat, est enim vis unitiva et concretiva,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
901 ut Dionysius dicit, in IV cap. de Div. Nom. Sed concupiscentia vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
902 desiderium est motus ad unionem rei concupitae vel desideratae.
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
903 Ergo concupiscentia est prior amore.</p><p title="I-II q. 25 a. 2 arg. 3"><a name="34611"><span class="ref">[34611] Iª-IIae q. 25 a. 2 arg. 3</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
904 causa est prior effectu. Sed delectatio est quandoque causa amoris,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
905 quidam enim propter delectationem amant, ut dicitur in VIII Ethic.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
906 Ergo delectatio est prior amore. Non ergo prima inter passiones
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
907 concupiscibilis est amor.</p><p title="I-II q. 25 a. 2 s. c."><a name="34612"><span class="ref">[34612] Iª-IIae q. 25 a. 2 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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parents: 26
diff changeset
908 est quod Augustinus dicit, in XIV de Civ. Dei, quod omnes passiones
544e12f679ad convert to xml
ht
parents: 26
diff changeset
909 ex amore causantur, <i>amor enim inhians habere quod amatur,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
910 cupiditas est; id autem habens, eoque fruens, laetitia est</i>.
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
911 Amor ergo est prima passionum concupiscibilis.</p><p title="I-II q. 25 a. 2 co."><a name="34613"><span class="ref">[34613] Iª-IIae q. 25 a. 2 co.</span></a> Respondeo
28
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parents: 26
diff changeset
912 dicendum quod obiectum concupiscibilis sunt bonum et malum.
544e12f679ad convert to xml
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parents: 26
diff changeset
913 Naturaliter autem est prius bonum malo, eo quod malum est privatio
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ht
parents: 26
diff changeset
914 boni. Unde et omnes passiones quarum obiectum est bonum,
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ht
parents: 26
diff changeset
915 naturaliter sunt priores passionibus quarum obiectum est malum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
916 unaquaeque scilicet sua opposita, quia enim bonum quaeritur, ideo
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parents: 26
diff changeset
917 refutatur oppositum malum. Bonum autem habet rationem finis, qui
544e12f679ad convert to xml
ht
parents: 26
diff changeset
918 quidem est prior in intentione, sed est posterior in consecutione.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
919 Potest ergo ordo passionum concupiscibilis attendi vel secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
920 intentionem, vel secundum consecutionem. Secundum quidem
544e12f679ad convert to xml
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parents: 26
diff changeset
921 consecutionem, illud est prius quod primo fit in eo quod tendit ad
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parents: 26
diff changeset
922 finem. Manifestum est autem quod omne quod tendit ad finem aliquem,
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parents: 26
diff changeset
923 primo quidem habet aptitudinem seu proportionem ad finem, nihil
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ht
parents: 26
diff changeset
924 enim tendit in finem non proportionatum; secundo, movetur ad finem;
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ht
parents: 26
diff changeset
925 tertio, quiescit in fine post eius consecutionem. Ipsa autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
926 aptitudo sive proportio appetitus ad bonum est amor, qui nihil
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ht
parents: 26
diff changeset
927 aliud est quam complacentia boni; motus autem ad bonum est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
928 desiderium vel concupiscentia; quies autem in bono est gaudium vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
929 delectatio. Et ideo secundum hunc ordinem, amor praecedit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
930 desiderium, et desiderium praecedit delectationem. Sed secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
931 ordinem intentionis, est e converso, nam delectatio intenta causat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
932 desiderium et amorem. Delectatio enim est fruitio boni, quae
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
933 quodammodo est finis sicut et ipsum bonum, ut supra dictum est.</p><p title="I-II q. 25 a. 2 ad 1"><a name="34614"><span class="ref">[34614] Iª-IIae q. 25 a. 2 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
934 ergo dicendum quod hoc modo nominatur aliquid, secundum quod nobis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
935 innotescit, voces enim sunt signa intellectuum, secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
936 philosophum. Nos autem, ut plurimum, per effectum cognoscimus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
937 causam. Effectus autem amoris, quando quidem habetur ipsum amatum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
938 est delectatio, quando vero non habetur, est desiderium vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
939 concupiscentia. Ut autem Augustinus dicit, in X de Trin., <i>amor
544e12f679ad convert to xml
ht
parents: 26
diff changeset
940 magis sentitur, cum eum prodit indigentia</i>. Unde inter omnes
544e12f679ad convert to xml
ht
parents: 26
diff changeset
941 passiones concupiscibilis, magis sensibilis est concupiscentia. Et
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
942 propter hoc, ab ea denominatur potentia.</p><p title="I-II q. 25 a. 2 ad 2"><a name="34615"><span class="ref">[34615] Iª-IIae q. 25 a. 2 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
943 dicendum quod duplex est unio amati ad amantem. Una quidem realis,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
944 secundum scilicet coniunctionem ad rem ipsam. Et talis unio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
945 pertinet ad gaudium vel delectationem, quae sequitur desiderium.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
946 Alia autem est unio affectiva, quae est secundum aptitudinem vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
947 proportionem, prout scilicet ex hoc quod aliquid habet aptitudinem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
948 ad alterum et inclinationem, iam participat aliquid eius. Et sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
949 amor unionem importat. Quae quidem unio praecedit motum
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
950 desiderii.</p><p title="I-II q. 25 a. 2 ad 3"><a name="34616"><span class="ref">[34616] Iª-IIae q. 25 a. 2 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
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parents: 26
diff changeset
951 dicendum quod delectatio causat amorem, secundum quod est prior in
53
d777cc3962f2 div-wrapped
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diff changeset
952 intentione.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 25 a. 3 arg. 1"><a name="34617"><span class="ref">[34617] Iª-IIae q. 25 a. 3 arg. 1</span></a> Ad tertium
28
544e12f679ad convert to xml
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parents: 26
diff changeset
953 sic proceditur. Videtur quod spes non sit prima inter passiones
544e12f679ad convert to xml
ht
parents: 26
diff changeset
954 irascibilis. Vis enim irascibilis ab ira denominatur. Cum ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
955 denominatio fiat a potiori, videtur quod ira sit potior et prior
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
956 quam spes.</p><p title="I-II q. 25 a. 3 arg. 2"><a name="34618"><span class="ref">[34618] Iª-IIae q. 25 a. 3 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
957 arduum est obiectum irascibilis. Sed magis videtur esse arduum quod
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parents: 26
diff changeset
958 aliquis conetur superare malum contrarium quod imminet ut futurum,
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ht
parents: 26
diff changeset
959 quod pertinet ad audaciam; vel quod iniacet iam ut praesens, quod
544e12f679ad convert to xml
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parents: 26
diff changeset
960 pertinet ad iram; quam quod conetur acquirere simpliciter aliquod
544e12f679ad convert to xml
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parents: 26
diff changeset
961 bonum. Et similiter magis videtur esse arduum quod conetur vincere
544e12f679ad convert to xml
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parents: 26
diff changeset
962 malum praesens, quam malum futurum. Ergo ira videtur esse potior
544e12f679ad convert to xml
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parents: 26
diff changeset
963 passio quam audacia, et audacia quam spes. Et sic spes non videtur
53
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parents: 28
diff changeset
964 esse prior.</p><p title="I-II q. 25 a. 3 arg. 3"><a name="34619"><span class="ref">[34619] Iª-IIae q. 25 a. 3 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
965 prius occurrit, in motu ad finem, recessus a termino, quam accessus
544e12f679ad convert to xml
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parents: 26
diff changeset
966 ad terminum. Sed timor et desperatio important recessum ab aliquo,
544e12f679ad convert to xml
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parents: 26
diff changeset
967 audacia autem et spes important accessum ad aliquid. Ergo timor et
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
968 desperatio praecedunt spem et audaciam.</p><p title="I-II q. 25 a. 3 s. c."><a name="34620"><span class="ref">[34620] Iª-IIae q. 25 a. 3 s. c.</span></a> Sed contra,
28
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parents: 26
diff changeset
969 quanto aliquid est propinquius primo, tanto est prius. Sed spes est
544e12f679ad convert to xml
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parents: 26
diff changeset
970 propinquior amori, qui est prima passionum. Ergo spes est prior
53
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parents: 28
diff changeset
971 inter omnes passiones irascibilis.</p><p title="I-II q. 25 a. 3 co."><a name="34621"><span class="ref">[34621] Iª-IIae q. 25 a. 3 co.</span></a> Respondeo
28
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parents: 26
diff changeset
972 dicendum quod, sicut iam dictum est, omnes passiones irascibilis
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parents: 26
diff changeset
973 important motum in aliquid. Motus autem ad aliquid in irascibili
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parents: 26
diff changeset
974 potest causari ex duobus, uno modo, ex sola aptitudine seu
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parents: 26
diff changeset
975 proportione ad finem, quae pertinet ad amorem vel odium; alio modo,
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parents: 26
diff changeset
976 ex praesentia ipsius boni vel mali, quae pertinet ad tristitiam vel
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parents: 26
diff changeset
977 gaudium. Et quidem ex praesentia boni non causatur aliqua passio in
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parents: 26
diff changeset
978 irascibili, ut dictum est, sed ex praesentia mali causatur passio
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parents: 26
diff changeset
979 irae. Quia igitur in via generationis seu consecutionis, proportio
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parents: 26
diff changeset
980 vel aptitudo ad finem praecedit consecutionem finis; inde est quod
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parents: 26
diff changeset
981 ira, inter omnes passiones irascibilis, est ultima, ordine
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parents: 26
diff changeset
982 generationis. Inter alias autem passiones irascibilis, quae
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parents: 26
diff changeset
983 important motum consequentem amorem vel odium boni vel mali,
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parents: 26
diff changeset
984 oportet quod passiones quarum obiectum est bonum, scilicet spes et
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parents: 26
diff changeset
985 desperatio, sint naturaliter priores passionibus quarum obiectum
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parents: 26
diff changeset
986 est malum, scilicet audacia et timore. Ita tamen quod spes est
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parents: 26
diff changeset
987 prior desperatione, quia spes est motus in bonum secundum rationem
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parents: 26
diff changeset
988 boni quod de sua ratione est attractivum, et ideo est motus in
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parents: 26
diff changeset
989 bonum per se; desperatio autem est recessus a bono, qui non
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parents: 26
diff changeset
990 competit bono secundum quod est bonum, sed secundum aliquid aliud,
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parents: 26
diff changeset
991 unde est quasi per accidens. Et eadem ratione, timor, cum sit
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parents: 26
diff changeset
992 recessus a malo, est prior quam audacia. Quod autem spes et
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parents: 26
diff changeset
993 desperatio sint naturaliter priores quam timor et audacia, ex hoc
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parents: 26
diff changeset
994 manifestum est, quod, sicut appetitus boni est ratio quare vitetur
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parents: 26
diff changeset
995 malum, ita etiam spes et desperatio sunt ratio timoris et audaciae,
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parents: 26
diff changeset
996 nam audacia consequitur spem victoriae, et timor consequitur
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parents: 26
diff changeset
997 desperationem vincendi. Ira autem consequitur audaciam, nullus enim
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parents: 26
diff changeset
998 irascitur vindictam appetens, nisi audeat vindicare, secundum quod
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parents: 26
diff changeset
999 Avicenna dicit, in sexto de naturalibus. Sic ergo patet quod spes
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parents: 26
diff changeset
1000 est prima inter omnes passiones irascibilis. Et si ordinem omnium
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parents: 26
diff changeset
1001 passionum secundum viam generationis, scire velimus, primo
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parents: 26
diff changeset
1002 occurrunt amor et odium; secundo, desiderium et fuga; tertio, spes
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parents: 26
diff changeset
1003 et desperatio; quarto, timor et audacia; quinto, ira; sexto et
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parents: 26
diff changeset
1004 ultimo, gaudium et tristitia, quae consequuntur ad omnes passiones,
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ht
parents: 26
diff changeset
1005 ut dicitur in II Ethic. Ita tamen quod amor est prior odio, et
544e12f679ad convert to xml
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parents: 26
diff changeset
1006 desiderium fuga, et spes desperatione, et timor audacia, et gaudium
53
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parents: 28
diff changeset
1007 quam tristitia, ut ex praedictis colligi potest.</p><p title="I-II q. 25 a. 3 ad 1"><a name="34622"><span class="ref">[34622] Iª-IIae q. 25 a. 3 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1008 ergo dicendum quod, quia ira causatur ex aliis passionibus sicut
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parents: 26
diff changeset
1009 effectus a causis praecedentibus, ideo ab ea, tanquam a
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1010 manifestiori, denominatur potentia.</p><p title="I-II q. 25 a. 3 ad 2"><a name="34623"><span class="ref">[34623] Iª-IIae q. 25 a. 3 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1011 dicendum quod arduum non est ratio accedendi vel appetendi, sed
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parents: 26
diff changeset
1012 potius bonum. Et ideo spes, quae directius respicit bonum, est
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parents: 26
diff changeset
1013 prior, quamvis audacia aliquando sit in magis arduum, vel etiam
53
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parents: 28
diff changeset
1014 ira.</p><p title="I-II q. 25 a. 3 ad 3"><a name="34624"><span class="ref">[34624] Iª-IIae q. 25 a. 3 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1015 dicendum quod appetitus primo et per se movetur in bonum, sicut in
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parents: 26
diff changeset
1016 proprium obiectum; et ex hoc causatur quod recedat a malo.
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parents: 26
diff changeset
1017 Proportionatur enim motus appetitivae partis, non quidem motui
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parents: 26
diff changeset
1018 naturali, sed intentioni naturae; quae per prius intendit finem
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parents: 26
diff changeset
1019 quam remotionem contrarii, quae non quaeritur nisi propter
53
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diff changeset
1020 adeptionem finis.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 25 a. 4 arg. 1"><a name="34625"><span class="ref">[34625] Iª-IIae q. 25 a. 4 arg. 1</span></a> Ad quartum
28
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parents: 26
diff changeset
1021 sic proceditur. Videtur quod non sint istae quatuor principales
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parents: 26
diff changeset
1022 passiones, gaudium et tristitia, spes et timor. Augustinus enim, in
53
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parents: 28
diff changeset
1023 XIV de Civ. Dei, non ponit spem, sed cupiditatem loco eius.</p><p title="I-II q. 25 a. 4 arg. 2"><a name="34626"><span class="ref">[34626] Iª-IIae q. 25 a. 4 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1024 in passionibus animae est duplex ordo, scilicet intentionis, et
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parents: 26
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1025 consecutionis seu generationis. Aut ergo principales passiones
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1026 accipiuntur secundum ordinem intentionis, et sic tantum gaudium et
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1027 tristitia, quae sunt finales, erunt principales passiones. Aut
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1028 secundum ordinem consecutionis seu generationis, et sic amor erit
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1029 principalis passio. Nullo ergo modo debent dici quatuor principales
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1030 passiones istae quatuor, gaudium et tristitia, spes et timor.</p><p title="I-II q. 25 a. 4 arg. 3"><a name="34627"><span class="ref">[34627] Iª-IIae q. 25 a. 4 arg. 3</span></a> Praeterea,
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1031 sicut audacia causatur ex spe, ita timor ex desperatione. Aut ergo
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1032 spes et desperatio debent poni principales passiones, tanquam
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1033 causae, aut spes et audacia, tanquam sibi ipsis affines.</p><p title="I-II q. 25 a. 4 s. c."><a name="34628"><span class="ref">[34628] Iª-IIae q. 25 a. 4 s. c.</span></a> Sed contra
28
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1034 est illud quod Boetius, in libro de Consol., enumerans quatuor
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1035 principales passiones, dicit, <i>gaudia pelle, pelle timorem,
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1036 spemque fugato, nec dolor adsit</i>.</p><p title="I-II q. 25 a. 4 co."><a name="34629"><span class="ref">[34629] Iª-IIae q. 25 a. 4 co.</span></a> Respondeo
28
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1037 dicendum quod hae quatuor passiones communiter principales esse
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1038 dicuntur. Quarum duae, scilicet gaudium et tristitia, principales
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1039 dicuntur, quia sunt completivae et finales simpliciter respectu
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1040 omnium passionum, unde ad omnes passiones consequuntur, ut dicitur
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1041 in II Ethic. Timor autem et spes sunt principales, non quidem quasi
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1042 completivae simpliciter, sed quia sunt completivae in genere motus
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1043 appetitivi ad aliquid, nam respectu boni, incipit motus in amore,
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1044 et procedit in desiderium, et terminatur in spe; respectu vero
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1045 mali, incipit in odio, et procedit ad fugam, et terminatur in
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1046 timore. Et ideo solet harum quatuor passionum numerus accipi
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1047 secundum differentiam praesentis et futuri, motus enim respicit
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1048 futurum, sed quies est in aliquo praesenti. De bono igitur
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1049 praesenti est gaudium; de malo praesenti est tristitia; de bono
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1050 vero futuro est spes; de malo futuro est timor. Omnes autem aliae
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1051 passiones, quae sunt de bono vel de malo praesenti vel futuro, ad
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1052 has completive reducuntur. Unde etiam a quibusdam dicuntur
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1053 principales hae praedictae quatuor passiones, quia sunt generales.
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1054 Quod quidem verum est, si spes et timor designant motum appetitus
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1055 communiter tendentem in aliquid appetendum vel fugiendum.</p><p title="I-II q. 25 a. 4 ad 1"><a name="34630"><span class="ref">[34630] Iª-IIae q. 25 a. 4 ad 1</span></a> Ad primum
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1056 ergo dicendum quod Augustinus ponit desiderium vel cupiditatem loco
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1057 spei, inquantum ad idem pertinere videntur, scilicet ad bonum
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1058 futurum.</p><p title="I-II q. 25 a. 4 ad 2"><a name="34631"><span class="ref">[34631] Iª-IIae q. 25 a. 4 ad 2</span></a> Ad secundum
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1059 dicendum quod passiones istae dicuntur principales, secundum
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1060 ordinem intentionis et complementi. Et quamvis timor et spes non
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1061 sint ultimae passiones simpliciter, tamen sunt ultimae in genere
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1062 passionum tendentium in aliud quasi in futurum. Nec potest esse
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1063 instantia nisi de ira. Quae tamen non potest poni principalis
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1064 passio, quia est quidam effectus audaciae, quae non potest esse
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1065 passio principalis, ut infra dicetur.</p><p title="I-II q. 25 a. 4 ad 3"><a name="34632"><span class="ref">[34632] Iª-IIae q. 25 a. 4 ad 3</span></a> Ad tertium
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1066 dicendum quod desperatio importat recessum a bono, quod est quasi
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1067 per accidens, et audacia importat accessum ad malum, quod etiam est
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1068 per accidens. Et ideo hae passiones non possunt esse principales,
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1069 quia quod est per accidens, non potest dici principale. Et sic
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1070 etiam nec ira potest dici passio principalis, quae consequitur
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1071 audaciam.</p></div></div><div class="centro"><br/>
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1072 <p><a href="sth2006.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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1073 <a href="sth2026.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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1074 <br/>
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1075 <hr/>
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1076 <br/>
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1077 <address>© 2006 Fundación Tomás de Aquino quoad
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1078 hanc editionem<br/>
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1079 Iura omnia asservantur<br/>
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1080 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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1081 </div></body>
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1082 </html>